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glifologial  f eminavg, 

BRINCETON,  N.  J- 
The  Stephen  Collins  Donatiou. 

BV  4921  .C46  1859 
Christian,  L.  H. 
The  accepted  time  for 
securing  the  gospel 


^^U^/^/,  ,  ^c 


y^i?^z>2 


THE 


"  iCCEPl^EB  TIME 


SECUllING  THE  GOSPEL  SALVATION, 

$ 

AND 

FEOM  THE  ANALOGY 

^ttlurni  (temporal  imb  ^Spiritirat  ^.ffairs, 

ANSWERING 

CERTAIN  DOCTRINAL  EXCUSES 

SOMETIxMES  URGED  FOR  NEGLECTING  IT. 
BY 

L.   H.   CHRISTIAN, 

PASTOR  OF  THE  NORTH  PRESBYTERIAN  CHURCH,  PHILADA. 
AUTHOR  OF  "FAITH  AND  WORKS." 


PHILADELPHIA: 
JOSEPH   M.  WILSON, 

No.  Ill  SOUTH    TENTH    ST.,  BELOW  CHESTNUT   ST. 


Entered  according  to  the  Act  of  Congress,  in  the  year  1859,  by 

JOSEPH  M.  WILSON, 

In  the  Clerk's  Oillce  of  the  District  Court  for  the  Eastern  District  of 

Pennsylvania. 


JESPKR  HARDING  &  SOX, 

INQUIRER  BL'ILDISG,    SOUTH   THIRD  STEEt 


PHEFACE 


The  message  of  this  little  book,  is  designoil 
chiefl}'  for  the  impenitent.  Its  urgent  call  iii)on 
them  is,  no  longer  to  urge  excuses  for  delay, 
but  give  immediate  attention  to  their  soul's  ever- 
lasting welfare.  And  if  professors  of  the  religion 
of  Christ,  find  the  truth  profitably  set  forth,  might 
it  not  be  a  method  of  doing  good,  to  place  the 
book  in  the  hands  of  those,  for  whom  it  is  espe- 
cially designed  ? 

It  is  true — if  the  reasoning  is  correct,  and  the 
conclusions  fairly  drawn  from  it — the  whole  will 
serve  equally  well,  as  an  argument  with  those 
who,  though  professedly  the  people  of  God,  do 
yet,  and  without  doubt  conscientiously,  reject 
certain  doctrines  herein  considered,  as  being 
aUke  dishonourable  to  God,  and  ruinous  to  souls. 
And  if,  upon  the  minds  of  such,  an}^  light  may 
be  thrown,  the  work  will  not  have  been  in  -sain. 
Still,  controversy  is  not  the  object.  The  aim  is 
rather  to  benefit  those,  who  may  be  prddicalh/ 

2»  (  17  )  ' 


1 S  PREFACE. 

wresting   these  doctrines  to  their  own  destruc- 
tion. 

The  fact  that  God  has  a  well  defined  time, 
styled  by  Him  "  accepted  time" — while  multi- 
tudes, with  indifference,  or  vain  pretexts,  are  per- 
mitting that  time  to  pass  away  neglected,  is  suf- 
ficient apology  for  attempting  any  proper  effort  to 
arouse  attention,  before  it  is  too  late.  R,eader,  the 
hour  of  God's  promises  and  grace,  is  fleeing  like  the 
shadows.  Soon  you  will  pass  beyond  the  grave — 
be  introduced  to  other  and  new  scenes — and  be  in 
rapture  or  in  woe — because  of  a  destiny  which 
you  cannot  change  if  you  would,  or  tvoidd  not  if 
3'ou  could.  What  that  destiny  is  to  be  in  your 
case,  your  brief  career  on  earth  determines — for 
God  has  hung 

"  The  eterual  states  of  all  the  dead, 
Upon  life's  feeble  strings." 

Judging  from  your  present  condition,  both  of 
heart  and  life,  what  is  the  character  of  the  destiny, 
which  you  now  may  properly  anticipate  ?  If  3^ou 
are  among  the  class  contemplated  in  penning  this 
book,  you  have  no  faith  in  Christ,  no  repentance 
tow^ards  God,  and  no  renewing  of  the  Holy  Ghost. 
And.  more  than  this,  you  have  been  so  contented 
to  have  it  so,  that  you  have  urged  the  most 
trifling  excuses,  for  daily  neglecting  interests  so 


'UEFACK. 


VJ 


vast.  This  little  Aolume  is  sent  on  a  mission  to 
you.  Its  message  is,  that  simply  to  delay  for  the 
present  moment,  is  very  dangerous,  and  may  end 
in  ruin — and  that  some  of  the  excuses,  at  lenst, 
especiall}^  those  arising  out  of  your  inability,  sin- 
fulness, or  God's  sovereign  election,  which  you 
may  have  regarded  as  very  strong  and  sufficient, 
are  really  very  weak  and  insufficient.  That  any 
force  you  may  attribute  to  them  in  spiritual  af- 
fairs, is  equally  great  in  temporal — and  that  if 
you  are  sincere  and  consistent,  they  would  and 
ought  to  influence  you  the  same  in  all  your  tem- 
poral, as  in  your  spiritual  interests.  To  present 
and  urge  this  ihialogy  between  these  two  classes 
of  interests,  is,  indeed,  the  germ  of  thought  run- 
ning through  the  chapters  on  those  several 
points. 

Will  you  listen  ?  Will  you  receive  the  trulli 
it  utters,  in  the  name  of  God  ?  Will  you  con- 
sent to  labour  and  pray  for  God's  salvation,  now^ 
in  God's  "  accepted  time  ?" 

Read  candidly  each  chai)ter  ihrovf/h.  For  a 
partial  reading,  especially  of  some,  might  leave 
an  impression,  wholl}^  difl'erent  from  that  designed 
and  desired.  The  design  and  desire  are,  that 
you  feel  the  importance  of  immediate  attention 


20  TREFACE. 

to  the  well  being  of  your  soul.     Your  salvation 
is  my  aim — 0  !  let  it  be  your  own. 

May  God  own  the  book,  and  bless  it,  to  the 
conviction  and  conversion  of  many  a  reader. 
This  is  now,  and  ever  shall  be,  the  Author's  fer- 
vent prayer.  And,  to  the  Divine  glory  let  all 
the  praise  be  rendered,  for  any  good  it  may  be 
instrumental  in  accomplishing. 


CONTENTS 


CHAPTER  I. 

THE    DUTV    AND    IMPORTANCE    OP     IM5IEDIATE     ATTENTION    TO    THE 
soul's  SALVATION. 

PAGE 

Sec.  1. — This  salvation  is  absolutely  needed  by  all,       ,        26-28 

Sec.  2. — All  have  seasons,  when  they  feel  their  need  of  this 

salvation  and  form  purposes  concerning  it.  28-32 

Sec.  3. — The  very  same  circumstances  which  rendered  this 
salvation  necessary,  make  it  a  matter  of 
grace,  or  undeserved  favour,  on  the  part  of 
Him  who  bestows  it,  and  of  those  who  re- 
ceive it 32-36 

Sec  4. — If  salvation  is  all  of  grace,  then  He  who  bestows 
it,  is  perfectly  free  in  selecting  all  the  con- 
ditions concerning  it.  ...         .       36-37 

Sec.  5. — The  condition  of  time,  thus  selected,  is  what 
the  Bil)le  presents,  as  "  The  Accepted 
Time." 37-40 

Sec  C. — What  has  God  declared  to  be  with  Him  an  ac- 
cepted time  ? 40-41 

Sec  7. — Noncompliance  with  the  condition  of  immedi- 
aie  attention  to  the  interests  of  the  soul,  ren- 
ders it  more  and  more  probable,  that  the 
opportunity  of  salvation  may  not  be  re- 
peated       44-56 

(21) 


22 


CONTENTS. 


CHAPTER  ir. 


THE  PLEA,  "  I  CANNOT  CUANGE  MY  OWN  HEART,"  AN  INSUFFICIENT  EX 
CUSE  FOR  NEGLECTING  GOD'S  "  ACCEPTED  TIME." 

PAGE 

Sec.  1. — The  drawing  mentioned,  implies  a  person  totally 

dependent 58-62 

Sec.  2. — The  drawing  not  onl}^  implies  a  helpless  per- 
son, but  explicitly  affirms  the  application 
of  power  to  be  necessary,  in  order  to  the  re- 
sult          62-67 

Sec.  .3. — This  doctrine  of  human  dependence  on  God,  is 
no  less  applicable  to  temporal,  than  to  spirit- 
ual affairs.        ...  ...       67-70 

Sec  4. — The  probable  reason,  why  this  inability  is  more 

urged  in  spiritual,  than  in  temporal  affairs.  70-73 

Sec.  5. — Though  man,  even  for  his  temporal  good,  is  so 
dependent  on  God — yet  God  blesses  man  in 
connection  with  the  diligent  use  of  established 
and  acknowledged  means.        .         .         .        74-7  9 

Sec  6. — As  in  temporal,  so  in  securing  spiritual  interests, 

means  are  to  be  employed.         .         .         .  80-88 

Sec  7. — As  touching  your  own  helplessness  and  depend- 
ence on  God,  and  the  use  of  means,  in  obtain- 
ing both  temporal  and  spiritual  good,  your 
position  is  precisely  the  same.        -        .  88-105 

CHAPTER  HI. 

PLEADING     "  THE    PRAYER    OF     THE   WICKED    IS    SIN,"  IS    AN    INSUFFI. 
CIENT  EXCUSE  FOR  NEGLECTING  GOD's  ''  ACCEPTED  TIME." 

Sec  1. — Preparatory  explanations  and  definitions.  .  107-109 
Sec  2. — Two  reasons,  why  the  way  of  the  wicked,  thus 

comprehensively  considered,  is  an  abomination 

to  God 109-114 

Sec.  3. — Two  reasons  why  the  way  of  the  wicked  does  not 

cease  to  be  abominable  to  the  Lord,  however      . 

correct  it  may  appear  unto  men.  .  .  111-122 
Sec  4 — An  inquiry  concerning  the  strong  declaration, 

"  The  sacrifice  of  the  wicked  is  an  abomina- 


tion  to  the  Lord" — showinir  an  aiialnuy  Ijc- 
tweon  the  temporal  and  spiritual  aspects  of 

the  case 123-128 

Sec.  5. — Those  who  oQbr  this  excuse  for  uoglecting  reli- 
gious duties,  if  consistent,  should,  for  the  very 
same  reason,  neglect  any  worldly  service.         128-135 

CHAPTER  IV. 

PLEADING  god's    SOVEREIGX    ELECTION,    IS   AN    INSUFFICIENT   EXCUSE 
FOR  NEGLECTING  GOD's  "  ACCEPTED  TIME." 

Sec.  1. — The  doctrine  of  election  is  literally  and  most 

fully  true .       13C-140 

Sec.  2. — God's  choice  is  altogether  independent  of  any 
thing  in  the  individual  elected,  cither  before  or 
after  his  conversion  :  but  is  wholly  and  abso- 
lutely dependent  on  the  good  pleasure  of  God.   140-14G 

Sec.  3. — Showing  a  strict  analogy  between  God's  election 
of  any  to  spiritual  and  eternal  life,  and  His 
purpose  concerning  physical  and  temporal  life 
— by  a  brief  examination  of  Job  xiv.  5.        14G-150 

Sec.  4. — The  analogy  continued.  If  God's  independent 
and  unchangeable  purpose  includes  ray  safety 
— whether  for  the  future  or  present  life — I 
shall  certainly  be  safe.  .  .  .  150-159 

Sec.  5. — The  analogy  continued.  If  God's  independent 
and  unchangeable  purpose  does  not  include 
my  safety — whether  for  the  future  or  present 
life — I  cannot  possibly  change  I  lis  mind  in  re- 
gard to  either 159-1C8 

Sec.  G. — The  analogy  continued.  The  cases  of  natural 
and  spiritual  life,  as  to  the  election  of  God, 
are  precisely  the  same.        .        .  .  1GS-1T2 

Sec.  7. — If  what  was  said  in  the  last  section  be  true, 
men  are  guilty  of  a  great  inconsistency 
here.        .         ' 172-182 

Sec.  8.— This  excuse,  drawn  from  the  election  of  God, 
derives  it5  semblance  of  force,  from  a  wrong 
application  of  the  doctrine.  .  .  182-189 


THE  ACCEPTED  TIME 


SECURING  THE  GOSPEL  SALVATION, 


CHAPTER    I 


THE  DUTY  AND    IMPORTANCE  OF    IMMEDIATE  ATTENTION 
TO  THE  soul's  SALVATION. 

'•  Behold  now  is  the  accepted  time ;  behold  now  is  the  day  of  sal- 
vation."'— 2  Cor.  vi.  2. 

It  is  hardly  credible,  that  even  the  impenitent 
decide  upon  a  total  and  final  disregard  of  all, 
which  the}^  know  or  believe  to  be  essential  to 
their  eternal  welfare.  Varied  and  urgent  as  are 
the  excuses  which  they  render,  we  can  easily  be- 
lieve their  design  to  be  of  a  twofold  nature 

1.  To  gain  present  relief  from  religious  and 
serious  thoughts  and  duties. 

2.  When  reminded  of  the  uncertainty  of  the 
present  life,  to  derive  comfort,  if  not  merit,  from 
their  good  intentions. 

The  design  of  the  present  chapter  will  be,  to 
show  the  insecurity  of  a  hope,  which  is  wholly 

3  (  -•• ) 


26  THE    ACCEPTED    TIME   FOR 

based  upon  intentions  for  the  future,  while  the 
present  is  neglected.  The  passage  placed  at  the 
head  of  this  chapter,  by  specifying  the  time  of 
God's  willingness  to  pardon,  accept,  and  save, 
contains  the  most  powerful  argument  against  the 
least  delay,  and  in  favour  of  immediate  attention 
to  the  soul's  salvation  . 

Let  us  prayerfully  consider  it,  in  several  par- 
ticulars : 

Sect.  1.  This  salvation  is  absolutely  needed  by 

ALL. 

Salvation  implies  a  loss,  from  which  there 
has  been,  or  is  to  be,  a  recovery.  That  loss 
has  sin,  both  for  its  essence,  and  its  cause.  This 
sin,  and  consequent  need  of  being  saved,  com- 
mences with  our  being,  for  so  we  are  abundantly 
taught  in  the  AVord.  "  That  which  is  born  of 
the  flesh,  is  flesh,"  that  is,  all  mankind,  by  ordi- 
nary descent,  are  guilty  and  corrupt.  "  The 
heart,"  that  is,  the  heart  of  man,  or  of  all  man- 
kind, "  is  deceitful  above  all  things,  and  desper- 
ately wicked."  "  The  wicked  go  astray  as  soon 
as  they  be  born." 

We  all  are,  ''  by  nature,  children  of  wrath." 
Such,  though  sad,  is  our  true  condition. 

"  Conceived  in  sin,  Oh,  wretched  state  ! 
Before  we  draw  our  breath, 
The  first  young  pulse  begins  to  beat 
Iniquity  and  death." 

This  view,  alone,  presents  us  as  in  perishing 


SECURING    THE   GOSPEL   SALVATION.  27 

need  of  this  salvation  :  for,  continuing  tlius,  and 
the  Bible  teaching  is,  we  are  "condemned  al- 
ready." 

Moreover,  if  we  contemplate  the  actual  life,  it 
only  aggravates  the  alarming  picture  of  our  loss. 

The  testimony  of  Scripture,  wdiich  is  but  the 
testimony  of  God,  is  that  a  curse  rests  upon  all 
who  fail  of  perfect  obedience  to  the  divine  will. 
Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law,  to 
do  them.  Gal.  iii.  10.  Whosoever  keepeth  the 
whole  law,  and  yet  offendeth  in  one  point,  he  is 
guilty  of  all.  Jas.  ii.  10.  But  the  same  Scrip- 
ture declares :  That  all  have  failed.  There  is 
none  that  doeth  good,  no  not  one.  All  have  sin- 
ned. Hence,  all  are  under  the  curse,  and  this 
beyond  all  power  in  ourselves  to  remedy.  By 
the  deeds  of  the  law,  there  shall  no  flesh  be  justi- 
fied in  His  sight.     Rom.  iii.  12,  23,  20. 

The  office  of  the  law  is.  To  secure  perfect  obe- 
dience, or  the  execution  of  its  penalty  in  case  of 
f{iilure. 

Hence,  seeing  we  all  have  failed,  the  unrelent- 
ing claim  upon  us  is,  that  the  threatened  curse 
should  be  inflicted. 

"  In  vain  we  ask  God's  righteous  law 
'I'o  justify  us  now  ; 
Since  to  convince  and  to  condemn, 
Is  all  the  law  can  do."  > 

This  teaching  is,  at  the  same  time,  both  stern 


28  THE    ACCEPTED    TIME    FOR 

and  severe,  and  yet  true — true,  because  clearly 
taught  and  established  by  the  Bible. 

Be  the  penalty  of  sin  whatsoever,  it  would  be 
awful,  if  God  had  threatened  it.  For,  if  Balak 
could  say  to  Balaam,  "I  know  that  he  whom 
thou  cursest,  is  cursed;"  much  more  may  this 
be  affirmed  of  the  almighty  God. 

But  then  the  curse  itself  is  terrific.  The 
wages  of  sin  is  death.  Bom.  vi.  23.  The  fear- 
ful, and  the  unbelieving,  and  the  abominable,  and 
murderers,  and  whoremongers,  and  sorcerers,  and 
idolaters,  and  all  liars,  shall  have  their  part  in 
the  lake  that  burns  with  fire  and  brimstone : 
which  is  the  second  death.  Bev.  xxi.  8.  De- 
part ye  cursed  into  everlasting  fire.  Matt. 
XXV.  41. 

Hence,  to  be  under  the  curse,  is  to  be  exposed 
and  justly  subject  to  this  death.  Not  temporal 
death,  whose  pangs,  though  keen,  are  soon  passed  ; 
but  an  everlasting  destruction  from  the  presence 
of  the  Lord.  2  Thess.  i.  9.  Not  an  extinction 
of  vitality,  but  a  torture  without  remedy  or  re- 
lief: 

•■  'I'o  be  alwaj's  consuming,  yet  unconsumed, 
Always  dying,  yet  never  dead." 

Sect.  2.  All  have  seasons  when  tiley  feel  their 

NEED  OF  this    SALVATION,  AND  FORM  PUR- 
POSES CONCERNING    IT. 

Deliverance  from  the  foregoing  threatened 
evils,  the  Bible  styles  salvation  :  and  the  name 


SECL'llLNG    THE    GOSPEL    SALVATION.  29 

is  most  expressive  and  appropriate.  In  view 
of  the  awful  evil  from  which  it  rescues,  and  the 
exalted  good  to  which  it  introduces,  so  desira- 
ble is  this  salvation  that,  I  doubt  not,  all,  and 
therefore  you,  my  reader,  more  or  less  at  times, 
have  thoughts  and  purposes  concerning  it.  At 
such  times  at  least,  it  must  seem  needful ;  for 
how,  otherwise,  could  3^ou  think  of  dwelling  with 
devouring  fire,  with  everlasting  burnings  ?  Isa. 
xxxiii.  14.  Though,  by  others,  ranked  even 
among  the  hardened  and  sceptical,  yet,  that  there 
is  a  possibiiiff/  of  danger  here,  came  home  to 
3'our  mind  and  conscience  with  such  power,  as 
almost  to  demand  a  full,  though  constrained  ad- 
mission, both  of  your  danger  and  your  need. 

That  admission  in  your  case  ma}^  have  been 
but  momentary  :  for  you  may  have  quickly  rushed 
forth  from  the  circumstances  of  loneliness  or  sol- 
emnity that  compelled  you  to  think ;  and  think- 
ing, to  be  serious ;  and  thinking  seriousl}',  to  ad- 
mit the  possibility  of  your  danger;  and  found 
3'ourself  again  surrounded  b}''  jolly  merriment, 
or  crowding  cares  of  life. 

That  admission,  too,  may  have  been  success- 
fully concealed  and  kept  a  secret.  Besides  your- 
self, none  knew  it,  other  than  that  Being  who 
can  look  in  and  read  the  tablets  of  your  heart. 

Still  it  was    an   admission.     And,  though  so 

concealed  as  to  exist  only  in  "the  thought  afnr 

ofi","  God  knew  it,  and  suddenly  stamped  a  fac 

simile,  or  real  likeness  of  it,  iu  the  book  of  re- 
3  - 


so  THE    ACCEPTCD    TDIL;    FOR 

membrance  treasured  for  the  judgment.  Solemn 
thought !  Of  every  such  season  you  will  then  be 
reminded.  Seasons  Avhen,  if  one  might  have 
looked  in  even  upon  your  solitude,  3'our  own 
quakings  would  have  been  sufficient  proof,  that 
such  admission  had  so  recently  been  treading 
over  your  heart,  as  to  leave  still  in  freshness  its 
footprints  there.  And  it  never  can  alter  the  fact, 
though  on  each  such  occasion,  by  the  pleasures 
and  cares  of  life,  you  caused  or  permitted  those 
footprints  to  be  elfaced,  ns  the  heavings  of  the 
ocean  would  wash  a  record  from  the  sand  Avhich 
lines  its  shore. 

And  this  admission  bore  so  powerfully  upon 
your  own  personal  interests — interests  which  so 
very  far  surpassed  all  others  of  which  imagination 
can  conceive,  and  it  being  so  universally  the  na- 
ture of  our  race  to  esteem  and  desire  that  w^hich 
makes  for  personal  welfare,  that  it  was  impossi- 
ble for  you,  while  harbouring  the  admission,  not 
to  have  resolved  concerning  your  relation  to  those 
realities  in  the  future. 

And  your  resolution  was  not  of  a  general  na- 
ture. It  was  prompted  by  the  feeling,  that 
yours  was  a  condition  of  hazard  at  least ;  that 
such  realities  were  worth}^  your  attention  ;  and 
accompanied  by  the  secret  desire,  that  all  in  them 
of  value  to  3'ourself,  and  Avithin  3'our  power  to 
attain,  might  yet  be  A'ours. 

Reader,  does  not  y(mr  conscience  bear  witness, 
tliat  1  decide  correctly?     If  so,  vou  have  felt  a 


SECURlNn    THE   OOSl'EL    SALVATION.  31 

desire  for  that  to  which  the  Bible,  by  the  term 
salvation,  is  so  often  referring  you ;  a  salvation 
Avhich  rescues  from  sorrow  beyond  the  grave,  and 
secures  an  eternal  possession  of  unparalleled  good. 
In  those  lucid  intervals,  few  and  momentary 
perhaps,  as  has  been  said,  yet  intervals  of  sober 
thoughts  for  the  future,  you  did  in  very  fact  re- 
solve concerning  your  salvation. 

Thus  far  it  was  w^ell.  Oh  !  thitdv  of  it  again, 
and  resolve  concerning  it.  Without  doubt,  it  is 
a  great  salvation :  for  on  the  left  hand  is  the 
awful  lake,  deep,  dark,  painful,  sorrowful,  hope- 
less for  ever  and  ever,  the  doom  and  the  abode 
of  sinners,  and  you  are  a  sinner ;  but  this  salva- 
tion can  deliver  you  from  that  awful  lake.  It  is 
a  great  salvation  :  for  on  the  right  hand  is  the 
heavenly  kingdom,  ample,  glorious,  peaceful,  joy- 
ful, the  everlasting  home  of  those  who  are  saved  ; 
and,  if  you  are  ever  of  that  number,  this  salva- 
tion will  bear  3'ou  thither. 

Then  think,  Oh  !  think  of  it  again.  Again, 
most  seriously,  resolve  concerning  it ;  for,  un- 
doubtedly, your  highest,  your  only  real  ha[)pi- 
ness  is  at  stake. 

Determine  for  3'ourself,  what  it  is  in  your 
jiower  to  give,  or  where  is  aught  you  can  receive, 
liiat  shall  prove  a  satisfactory  substitute  for  sal- 
vation— so  that,  if  forfeited,  you  shall  still  be 
happy  and  enjoy.  If  you  are  not  saved,  if  your 
soul  is  lost,  1  ask,  yea  Christ  the  dying,  risen 


32  THE    ACCEPTED    TIME    FOR 

Saviour  asks :    What  can  be  given  in  exchange  ? 
Mark  viii.  36,  37. 

But  seriously  consider : — 

Sect.   3.     That   the  very   same    circumstances 

WHICH  rendered  THIS  SALVATION  NE- 
CESSARY, MAKE  IT  A  MATTER  OF  GRACE, 
OR  UNDESERVED  FAA'OUR,  ON  THE  PART 
OF  HIM  AVHO  BESTOWS  IT,  AND  OF  THOSE 
WHO  RECEIVE  IT. 

This  proposition  is  based  upon  the  following 
acknowledged  principle.  In  order  to  claim  re- 
ward, as  a  matter  of  rigid,  our  service  according 
to  the  conditions  agreed  upon,  Avithout  variation 
or  exception,  must  be  entirely  finished. 

This  holds  true  of  all  the  varied  callings  and 
pursuits  among  men.  To  claim  the  promised 
sum,  it  is  necessary  to  meet  all  the  conditions 
upon  which  that  sum  had  been  pledged.  Faith- 
fully complying  with  those  conditions,  you  may 
not  only  expect,  but  rightfully  demand  the  re- 
Avard.  But  if  at  all  you  come  short  in  the  ser- 
vice, and  3^et  receive  the  reward  at  first  proposed, 
it  Avill  undoubtedly  be  an  act  of  favour  from  him 
who  bestowed  it. 

View  the  application  of  the  same  principle, 
Avith  reference  to  human  governments.  Let  a 
man  pass  life,  free  from  all  those  crimes  Avhich 
the  laws  regard  as  capital,  or  to  be  punished  Avith 
death,  and,  by  virtue  of  his  obedience  and  as  his 
right,  he  may  claim  his  life.     But,  if  he  break 


SKCUUINCJ    THE    GOSPEL    SALVATION.  33 

only  one  such  law,  in  only  a  single  instance,  he 
no  longer  of  right  can  present  such  a  claim. 

Although  he  may  have  passed  a  century  of 
years  before  the  act ;  or,  though  in  every  other 
respect  he  may  have  perfectly  conformed  to  the 
laws  of  the  l.-ind;  he  is  now  guilty  of  a  crime 
Avhich  forfeits  life.  And,  that  act  once  performed, 
the  time  will  never,  because  it  can  never  occur, 
in  which  this  charge  against  him  will  not  con- 
tinue to  be  true — consequently,  can  never  occur, 
in  which  he  will  not  continue  to  be  guilty.  Now 
as  the  guilt,  in  the  first  instance,  placed  him 
under  condemnation  to  death ;  so  long  as  he  is 
measured  by  the  law  alone,  so  long  must  he 
abide  under  that  condemnation.  For  mere  suc- 
cession of  years — yea  of  ages — yea  of  ages  pro- 
tracted to  eternity,  is  not  obedience,  neither  is  it 
an  alternative,  nor  an  equivalent  for  the  obedience 
which  the  law  requires. 

Mere  justice,  therefore,  and  the  measure  of 
that  justice  being  the  same  law  which  before  was 
the  man's  rule  of  duty,  now  that  he  has  trans- 
gressed, as  certainly  requires  his  dying,  as  before 
it  demanded  his  obedience;  and  must  continue 
to  require  it,  till  the  object  is  realized. 

Every  trial  and  conviction  of  any  capital 
crime,  clearly  illustrates  this.  The  inquiry  in 
such  cases  turns,  not  upon  the  man's  past  course 
of  life,  but,  whether  he  has  committed  the  iden- 
tical act  for  which  he  has  been  arraigned.  If  so, 
whatever  may  have  been  his  previous  character. 


34  THE    ACCEPTED    TIME    FOR 

the  court  decides,  and  the  community  agree  with 
that  decision,  that  he  deserves  to  die,  and  that 
death  alone  can  satisfy  the  law.  If  this  sentence 
is  not  executed  upon  the  transgressor  in  person, 
one  of  two  things  must  be  true  as  a  reason. 
Either,  the  full  requirement  of  the  law  ceases  to 
be  demanded;  or,  justice  is  satisfied  with  some 
equivalent,  as  a  substitute  for  the  guilty  offender. 

This  is  applicable,  and  strictly  true,  when  ap- 
plied to  the  government  of  God.  If  those  who 
offend  against  that  government,  do  not  in  person 
suffer  the  penalty,  it  must  be  owing  either  to  the 
relaxation  of  the  law,  or  sufficiency  of  a  substi- 
tute. But,  with  God  it  is  impossible  that  the 
former  should  ever  occur;  for.  His  very  throne 
has  its  habitation  in  righteousness  and  judgment. 
Ps.  xcvii.  2.  By  the  Bible,  however,  we  are 
taught  that  the  latter  is  not  only  possible,  but 
has  in  reality  taken  place.  A  substitute  has  in 
mercy  been  provided.  This  gracious  provision  ap- 
pears in  the  person  of  our  Lord  Jesus  Christ, 
"made  under  the  law,"  and,  by  '*  the  cursed 
death  of  the  cross,"  "offering  up  of  Himself  a 
sacrifice,  to  satisfy"  the  same  "Divine  justice," 
that  against  all  sin  and  every  sinner,  has  threat- 
ened the  penalty  of  death.     Gal.  iv.  4,  5. 

It  was  an  act  of  pure,  undeserved  mercy ;  be- 
cause the  sinner  hlmselt  was  the  proper  subject 
for  suffering  and  death.  By  no  possibility  could 
these  be  inflicted  upon,  or  required  of  Christ, 
until  he  had  come  forth  voluntarily  assuming  the 


SECURING    THE   GOSPEL   SALVATION.  o5 

obligation  on  behalf  of  the  actually  guilty.  Jno. 
X.  15,  18. 

This  view  of  salvation  by  the  intervention  of 
Christ,  the  Bible  continually  presents.  It  was 
all  0^  grace,  that  the  Son  was  willing  to  come  on 
such  an  errand.  Jno.  i.  17.  It  was  equally  of 
grace,  that  the  Father  was  willing  to  acknowledge 
that  death  as  vicarious,  or  in  the  place  of  others. 
Rom.  V.  8. 

Therefore  we  find,  that  the  salvation  thus  se- 
cured, without  limit  or  exception,  is  declared  to 
be  all  of  grace ;  that  is,  emphatically,  in  the  Bi- 
ble use  of  the  term,  favour  from  God  to  sinners 
as  ill-deserving.  By  grace  ye  are  saved.  Eph. 
ii.  5,  8.  God  hath  saved  us  and  called  us  with 
an  holy  calling :  not  according  to  our  works,  but 
according  to  his  own  purpose  and  grace.  2  Tim. 
i.  9.  Being  justified  freely  by  his  grace,  through 
the  redemption  that  is  in  Jesus  Christ.  Rom. 
iii.  24.  In  Christ  w^e  have  redemption  through 
His  blood,  the  forgiveness  of  sins,  according  to 
the  riches  of  God's  grace.     Eph.  i.  8. 

"  Grace  first  contrived  tlie  way, 
To  pave  rebellious  niun, 
AiiJ  all  the  steps  that  grace  display, 
AVhich  drew  the  wondrous  plan." 


36  the  accepted  time  for 

Sect.  4.  If  salvation  is  all  of  grace,  then  he 
WHO  bestows  it,  is  perfectly  free  in 

selecting  all  THE  CONDITIONS  CONCERNING 
IT. 

Without  controversy,  a  favour  is  altogether  in 
the  power  and  subject  to  the  direction  of  him 
who  has  it  to  bestow.  If  a  fellow  creature  sup- 
plicates your  aid,  you  feel  at  liberty  to  give  or 
to  refuse. 

And,  if  you  give,  you  feel  at  liberty,  also,  to 
base  your  kindness  upon  any  reasonable  condi- 
tions of  your  own  selection,  positively  requiring 
compliance,  before  you  bestow  the  desired  and 
needed  aid.  Among  those  conditions  might  be 
a  limitation  of  time,  within  which  he  must  per- 
form what  you  require.  If  he  fail  to  comply, 
you  would  feel  no  longer  bound,  even  by  your 
promise  of  favour. 

This  principle,  as  truly  and  as  strictlj^  applies 
to  the  salvation  of  the  gospel.  When  God  looked 
down  upon  our  race  lying  in  ruin,  and  olfered 
deliverance ;  it  certainly,  as  we  have  seen,  was  a 
most  undeserved  mercy.  Hence,  Avith  the  great- 
est propriety  may  he  present  his  own  conditions, 
a  compliance  with  v^'hich  shall  be  essential  to  the 
reception  of  the  mercy  which  he  oilers. 

This  right  God  has  actually  exercised  ;  for 
with  every  offer  of  favour  and  of  life,  the  condi- 
tion Q^ faith  in  the  mediation  and  work  of  Christ 
his  Son,  most  prominently  appears.     "He  that 


SECURING    THE   GOSPEL   SALVATION.  37 

belicveth  on  the  Son,  hath  everlasting  life ;  and 
he  that  believeth  not  the  Son,  shall  not  see 
life ;  but  the  wrath  of  God  abideth  on  him." 
Jno.  iii.  36.  If  language  possibly  can  express  a 
condition,  surely  this  does.  Endless  life  is  offered 
to  each  who  believes  in  Christ. 

But,  in  case  any  does  not  thus  believe,  he  is 
threatened  not  onh^  with  exclusion  from  that  life, 
but  a  continuance  under  the  same  wrath  of  God, 
which  rested  upon  him,  as  he  came  into  the  world. 
Eph.  ii.  3.  Here  then,  undoubtedly,  is  the  con- 
dition of  faith,  God's  right  in  presenting  which 
none  can  question. 

For  the  same  reason,  and  just  as  clearly  is  it 
His  right,  to  specif}^  the  time,  within  which  He 
will  require  us  to  comply  with  this  condition  of 
accepting  His  Son.  And  so  definitely  may  He 
determine  it,  that  beyond  the  set  time.  He  may 
rightfully  and  properly  withhold  the  offered 
favour.  The  very  idea  of  favour,  wholly  un- 
merited and  undeserved  on  our  part,  involves 
this  right. 

Sect.  5.  The  conditional  time  thus  selected,  is 

WHAT    the    bible    PRESENTS    AS   THE  AC- 
CEPTED TIME. — 2  Cor.  vi.  2. 

By  ''accepted  time"  is  understood  its  being 
acceptable  to  God,  of  His  selection  and  approval, 
and,  therefore,  which  may  become  a  ''  day  of  sal- 
vation" to  us.  In  any  individual  case,  the 
time  thus    referred  to    is  that,  in  wliich   God's 


6Q  the    ACCErXED    TIME    FOR 

judgments  are  said  to  linger,  and  God  himself  is 
represented  as  waiting  to  be  gracious.  Isa.  xxx. 
18.  "Waiting — restraining  wrath,  covering  with 
its  sheath  His  glittering  sword,  and  at  the  same 
time  declaring,  that  He  takes  no  pleasure  in  the 
death  of  any.  Eze.  xviii.  32.  Saying  to  all 
who  have  or  hear  His  word,  in  the  language  of 
affectionate  entreaty,  Turn  ye,  turn  ye,  from 
your  evil  ways :  for  why  will  ye  die  ?  Eze. 
xxxiii.  11.  And,  again,  as  to  Israel  of  old. 
Come,  let  us  reason  together,  saith  the  Lord : 
though  your  sins  be  as  scarlet,  they  shall  be  as 
white  as  snow ;  though  they  be  red  like  crimson, 
they  shall  be  as  wool.  Isa.  i.  18.  Let  the 
wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts ;  and  let  him  return  unto  the 
Lord,  and  He  will  have  mercy  upon  him;  and  to 
our  God,  for  He  will  abundantly  pardon.  Isa. 
Iv.  7. 

Could  language  be  more  affectionate,  explicit, 
and  earnest,  calling  upon  men  to  come  out  fj'om 
the  ways  of  sin,  return  to  God  and  holiness,  and 
giving  assurances  of  His  favour  ?  And  who  can 
doubt  that  that  is  a  most  important  period,  when- 
ever it  may  be,  during  which  such  language  is 
addressed  by  God  to  sinning  men?  Just  think 
of  it.  God,  insulted  and  hated,  entreating  even 
liis  rebellious  enemies  to  accept  of  life  and  fa- 
vour; and  offering,  upon  their  return  to  Him, 
abundantly  and  freely  to  pardon  them. 

And  as  this  life  and  favour,  this  abundant  par- 


SECURING    THE   GOSPEL    S.\L^'AT10i^•.  o9 

don,  constitute  the  salvation  to  wliich  allusion 
has  been  made,  it  is  a  time  in  which  lie  is  offer- 
ing them  salvation,  and  entreating  them  to  accept 
it.  Who  would  disregard  such  ofl'er  and  entrea- 
ties, so  earnestly  and  aflectionately  made  ?  And 
knowing  that  there  is  a  set  time,  beyond  which 
they  have  no  warrant  to  hope  for  a  continuance 
of  this  offer,  who  would  not  desire  to  hasten,  be- 
fore that  time  has  fully  passed  ?  I  know  not 
one,  who  even  momentarily  regards  the  favour 
and  feels  the  need  of  it,  but  will  readily  admit, 
that  it  is  desirable  thus  to  hasten — hasten,  to  re- 
turn to  God,  while  yet  it  is  a  time  accepted. 

I  know  not  one  who  thinks  of  being  too  late — 
too  late,  to  find  an  open  door,  to  hear  the  voice 
of  mercy,  to  receive  an  abundant  pardon.  I 
know  not  one  who  would  linger  in  the  plain — 
linger,  till  the  storm  is  beating,  the  fire  devour- 
ing, and  the  fertility  changed  into  barrenness  and 
salt. 

I  cannot  doubt  that  this  feeling  of  desire  for 
timely  escape  and  safety,  has  been  experienced 
by  the  reader.  It  is  well  thus  to  feel,  and  I 
certainly  would  pray,  God  speed  you  as  you 
hasten.  I  certainly  would  pray,  that  you  be  not 
too  late  to  escape  the  descending  storm,  to  find 
an  open  door,  to  hear  the  voice  of  mercy,  or  to 
receive  an  abundant  pardon. 

And  since  you  thus  desire,  as  one  sincerely 
anxious  that  you  may  not  fail,  let  me  entreat 
you  carefully  to  ascertain  and  bear  in  mind,  that 


40  THE    ACCEPTED   TIME    FOR 

which  God  acknowledges  and  has  revealed  as 
His  accepted  time.  For,  if  you  come  then, 
truly  and  sincerely  come,  God's  word  is  pledged 
that  it  shall  be  to  you  a  day  of  salvation. 

The  fiict  of  your  ever  planning,  and  expecting 
to  receive  the  favour,  implies  that  you  do  not  in- 
tend to  pass  this  accepted  time,  this  day  of  sal- 
vation. But,  still  you  are  delaying.  Hence, 
practically,  with  you  the  idea  must  exist,  that 
this  time  which  God  styles  accepted,  is  a  pro- 
tracted season,  which  at  your  pleasure  you  may 
improve.  Otherwise,  how  could  you  plan  sea- 
sonably to  improve  it;  and  yet  so  long,  so  con- 
stantly neglect  the  matter  which  is  proposed,  as 
appropriate  for  that  time  alone  ?  If  this  is  your 
lamentable  case,  prayerfully  follow  me  through 
the  consideration  of  the  next  section. 

Sect.  6.  What  has  God  declared  to  be  with  him 

AN  accepted  time  ? 

That  is,  how  long  may  one  neglect,  and  yet 
hope,  reasonably  hope,  certainly  and  for  ever,  to 
secure  salvation  ? 

This,  without  doubt,  is  a  most  important  in- 
quiry— Because,  confessedly,  there  is  nothing  so 
momentous  as  the  salvation  of  which  the  Bible 
speaks.  Because  God  has  mentioned  the  precise 
time  which,  for  that  purpose,  He  styles  accepted. 
And  because  multitudes  are  lingering  in  the  work 
of  striving  to  secure  it.     Then  what  is  that  time  ? 

It   is  worthy  of  most  serious  thought,  with 


SECURING    THE    GOSPEL   SALVATION.  41 

"what  a  oneness  of  voice  all  Scripture  answers 
this  inquiry.  Choose  ye  this  day  ^Yhom  ye  will 
serve.  Josh.  xxiv.  15.  How  long  halt  ye  be- 
tween two  ojjinions?  1  Kings  xviii.  21.  Seek 
first  the  kingdom  of  God  and  His  righteousness. 
Matt.  vi.  33.  To-da>/,  if  ye  will  hear  His  voice, 
harden  not  your  hearts.  Heb.  iii.  7,  8.  Be- 
hold noio  is  the  accepted  time,  behold  noio  is  the 
day  of  salvation.     2  Cor.  vi.  2. 

Could  language  be  more  explicit  and  definite  ? 
And  can  an}^  who  understands  the  meaning  and 
use  of  ordinary  language,  mistake  the  idea  which 
it  designs  to  convey  by  the  terms,  "  To-day," 
"  this  day,"  "now  ?"  If  your  neighbour  speaks 
to  you  of  some  desirable  end  to  be  gained,  and 
employs  the  word  noiv  as  an  essential  condition, 
do  you  not  feel  that  the  time  actually  passing  is 
that  now  ?  That  to  linger  beyond  that  time  then 
passing,  would  be  a  failure  to  compl}^  with  that 
condition,  and  a  just  reason  for  withholding  the 
proposed  good  ?  If  you  say  to  a  child  that  you 
wish  him  now  to  perform  a  certain  service,  do  you 
feel  satisfied  to  find  him  delaying  until  the  mor- 
row,— indeed,  until  the  next  hour?  Most  cer- 
tainly not.  If  3'ou  use  the  term  with  determina- 
tion and  definite  meaning,  you  expect  him  at 
once,  without  any  delny,  to  enter  upon  and  per- 
form the  task.  Delaf/inf/  to  perform  that  which 
has  been  commanded  to  be  done  now,  is  as  inihj 
disohedlencc,  as  though  the  service  were  wholly 
neglected.     And  those  who  have  a  proper  jeal- 

4  * 


42  THE    ACCEPTED    TIME    FOR 

oiisy  for  their  authority,  and  are  prompt  to  claim 
obedience,  always  proceed  upon  this  principle ; 
in  the  former,  as  really  as  in  the  latter  case,  in- 
flicting punishment,  or  withholding  reward. 

Permit  me,  then,  to  remind  the  reader,  that 
the  infinite  God  understands  the  meaning  and 
force  of  language  chosen  and  employed  by  Him- 
self. He  knows  full  well  the  idea  which  any 
such  term,  both  from  its  nature  and  its  use,  ac- 
tually conveys. 

Hence,  He  could  be  under  no  liability  of 
mistake  on  this  point.  No  danger  of  selecting  a 
word  designed  by  Him  to  convey  an  idea,  essen- 
tially different  from  that  received  by  those  to 
whom  that  word  is  addressed. 

That  is,  if  He  says  noiv,  speaking  to  those  with 
whom  that  is  a  familiar  term.  He  means,  what 
they  usually  and  most  readily  understand,  the 
jmssing  moment.  And  when  He  uses  it,  after 
their  own  manner,  as  a  condition  of  securing  or 
receiving  good.  He  regards  the  neglect  of  that 
passing  moment,  as  they  regard  it,  a  non-compli- 
ance with  the  condition — consequently,  a  just 
ground  for  denying  to  them  the  good  which  had 
been  proposed.  This,  the  more  especially,  as 
the  offer  itself,  and  allowing  of  any  time  w\as  all 
of  grace. 

So  that  if  He  says  "now"  is  an  agreeable, 
"accepted  time". with  Him,  and  thus  speaks  of 
no  other  for  securing  the  great  salvation ;  then  is 
the  salvation  of  each,  in  effect  and  in  fiict,  staked 


SECURING    THE   GOSPEL    SALVATION.  43 

upon  the  time  now  actiijilly  passing.  That  is, 
God,  by  His  promise  even,  binds  Himself  to  none 
beyond  the  present  fleeting  moment. 

No  other  than  that  is  mentioned  in  His  Word. 
Upon  no  other  condition  does  He  permit  His  ser- 
vants to  encourage  any  in  hope  and  comfort,  at 
thought  of  future  safety. 

As  the  whole  thing  is  a  matter  of  grace.  He, 
as  He  pleases,  may  or  may  not,  graciously  repeat 
the  offer.  But,  if  He  does,  it  \Yill  always  be  on 
the  same  condition  as  to  time.  Hence,  should 
the  reader  neglect  or  resist  the  present  attempt 
to  turn  his  attention  to  these  great  and  momen- 
tous interests,  he  may  not,  and  from  the  nature 
of  the  condition  mentioned,  he  has  no  right  to 
hope  that  the  offer  will  ever  afterwards  be  re- 
peated, that  he  will  ever  again  have  it  in  his 
power  to  accept  of  the  gospel  salvation. 

And  should  this  result,  in  your  case,  prove  to 
be  a  historical  as  well  as  possible  fact,  you  could 
not  complain.  The  offer  of  salvation  now  made 
to  you,  is  the  result  of  merest  mercy  in  God. 
If  5^ou  fail  of  the  salvation  thus  offered  to  you, 
sufficient  explanation  of  that  failure  will  appear 
in  the  fact,  that  while  He  said,  Now  accept,  you 
practically  replied,  When  I  have  a  convenient 
season  I  will  call  for  thee.  Acts  xxiv.  25. 
That  is,  while  3'ou  were  wholly  dependent  on 
gracious  kindness,  you  yet  attempted  to  dictate 
the  terms  upon  which  you  would  accept  of  its 
needed  provisions.     What  presumption  !  And  yet 


44  THE    ACCEPTED    TIME    FOR 

how  common !  But  though  you  presume  thus  to  act, 
there  is  an  increasing  possibility,  yea  probabihty, 
that  this  salvation  will  soon  for  the  last  time  be 
slighted.  This,  with  the  reasons  for  so  thinking, 
shall  engage  us  in  the  next  section. 

Sect.  7.  Non  coMPLTA^x'E  with   the  condition  of 

IMMEDIATE  ATTENTION  TO  THE  INTERESTS 
OP  THE  SOUL,  RENDERS  IT  MORE  AND  MORE 
PROBABLE,  THAT  THE  OPPORTUNITY  OF  SAL- 
VATION MAY  NOT  BE  REPEATED. 

The  first  reason  for  this  remark  is,  the  uncer- 
tainty of  life,  which,  in  theory  at  least,  will  be 
readily  granted.  Two  things  may  here  be  no- 
ticed, as  bearing  upon  this  point. 

The  first  is,  that  when  death  does  come,  it 
will  positively  and  for  ever  cut  off  all  possibility 
of  change,  either  of  character  or  condition.  The 
Bible  alone  must  guide  us  here.  In  the  place 
where  the  tree  falleth,  there  it  shall  be.  Eccl. 
xi.  3.  The  time  is  at  hand  :  he  that  is  unjust, 
let  him  be  unjust  still :  and  he  which  is  filthy,  let 
him  be  filthy  still :  and  he  that  is  righteous,  let 
him  be  righteous  still :  and  he  that  is  holy,  let 
him  be  holy  still.  Rev.  xxii.  10,  11.  Whatso- 
ever thy  hand  findeth  to  do,  do  it  with  thy 
mjght;  for  there  is  no  work,  nor  device,  nor 
knowledge,  nor  wisdom,  in  the  grave  whither  thou 
goest.     Eccl.  ix.  10. 

These  are  some  of  the  passages,  bearing  on 
this  point,  which  are  full  of  meaning,  appropriate, 


SECURING    THE   GOSPEL    SALVATION.  45 

clear,  nnd  (leci.^ivc.  If  so,  then,  ^vhntcver  is  de- 
layed until  after  that  change,  must  be  delayed 
for  ever.  Even  though  it  be  the  happiness  and 
salvation  of  the  immortal  soul,  it  must  be  delayed 
for  ever.  It  is  an  awful  thought.  Dying  with- 
out our  salvation  being  secure,  and  yet  hence- 
forth, through  etcrnit}^,  no  other  opportunity 
afforded  in  which  to  secure  it. 

"  Eternity  !  williout  a  bound, 

To  guilty  souls  a  dreadful  sound." 

But  in  the  next  place,  no  man  knows  how  soon 
that  eventful  moment  may  come.  If  in  cate- 
chetical language  I  ask,  "  Is  your  life  very  short, 
frail,  and  uncertain?"  no  one  could  deny  the 
truthfulness  of  the  answer  which  that  same  Cate- 
chism has  furnished  for  each  that  lives,  ^'Yes, 
perhaps  I  may  die  the  next  moment." 

So  the  Bible.  Ye  know  not  what  shall  be  on 
the  morrow.  Jas.  iv.  14.  Ye  know  neither  the 
day  nor  the  hour,  wherein  the  Son  of  man 
cometh.     Matt.  xxv.  13. 

So  experience.  How  many,  without  the  least 
previous  intimation,  go  hurriedly  out  of  life  by 
diseases  of  the  heart,  apoplex}^,  "disease  un- 
known," or  ''  poison  taken  through  mistake  ?" 

How  many,  by  frantic  horses,  coUisions,  ex- 
plosions, wrecks,  drowning?  How  many,  by 
foils  from  heights  above,  or  to  depths  below  the 
surface  of  the  earth,  by  falling  bodies,  or  falling 
houses?     How   man}^,  by  the    undesigned   dis- 


46  THE    ACCEPTED    TIME    FOR       - 

charge  of  loaded  fire-arms,  by  machinery,  assas- 
sination, lightning,  fires  ?     In  short,  do  not 

"  Dangers  stand  thick  tbrongli  all  the  ground, 
To  push  us  to  the  tomb  ?'' 

True,  you  may  not  thus  die ;  yet,  as  multitudes 
of  others  have,  perhaps  you  may.  And  just  here 
is  the  point,  where  appears  the  great  uncertainty 
which  gathers  around  the  subject,  as  to  time. 
Taught  both  by  the  Bible  and  experience,  you 
necessarily  must  confess,  that  at  any  one  moment 
you  have  no  pledge  of  living  till  the  next.  So 
that  every  moment's  neglect  of  your  soul,  is  put- 
ting off  a  work,  for  the  performance  of  which  you 
do  not  know,  and  no  friend  or  created  intelligence 
can  assure  3^ou,  that  you  will  ever  have  another 
moment.  This  is  true  of  all,  and,  therefore,  of 
you,  my  reader. 

But  God,  the  same  God  who  says,  "  No2v  is  the 
accepted  time,"  is  the  One  who  also  has  in  His 
own  hands  the  issues  of  life  and  death.  He 
alone  absolutely  controls  every  providence  by 
which,  through  process  sudden  or  protracted,  life 
here  is  terminated.  No  life  by  nny  providence 
ceases,  till  He  has  ordered  it.  But,  when  the 
time  of  His  purpose  has  come,  No  man  has  power 
in  the  day  of  death,  or  is  able  to  procure  a  dis- 
charge from  that  war.     Eccl.  viii.  8. 

When,  therefore,  the  life  of  one  slill  impenitent 
is  suddenly  cut  short,  God  has  done  it.  But  we 
now  see,  that  there  is  something  more  in  it  than 


SECURING    THE    GOSPEL    SALVATION.  47 

a  "  remarkable  death,"  or  occasion  for  gloom  and 
sorrow.  It  is  one  way  in  which  God  designs  to 
give  fearful  testimony  to  that  man,  and  a  solemn 
warning  to  all  who  knew  him,  that  He  literally 
means  the  passincj  moment,  Avhen  lie  says,  '•  Now 
is  the  day  of  salvation."  That  is,  the  time  comes 
in  such  a  case,  when  there  remains  not  a  single 
moment  beyond.  Hence,  the  time  comes  when 
only  a  moment's  delay  puts  it  finally  beyond  his 
power  to  secure  the  proposed  good,  the  salvation 
of  his  soul.  And  this  will  be  none  the  less  true, 
though  millions  continue  to  live  in  sin,  forgetful- 
ness  of  God,  and  neglect  of  their  souls,  after  he 
has  gone. 

Owing  to  this  uncertainty  of  the  case,  who  can 
tell — how  can  the  reader  know — that  he  is  not 
now  actually  spending  that  final  moment,  so  criti- 
cal and  eventful  ? 

But  there  is  a  second  reason  for  fearing  the  re- 
sult alluded  to,  at  the  beginning  of  this  section. 
Even  though  life  may  be  protracted,  the  day  of 
grace  long  before  may  cease. 

That  is,  because  a  man  is  in  life,  surrounded 
by  its  comforts,  and  in  the  formal  possession  of 
the  mccms  of  grace,  it  does  not  follow  thence  that 
he  has,  and  will  at  any  time  continue  to  have  it 
in  his  power,  to  secure  the  gospel  salvation. 

That  he  still  li^'es,  will  continually  present  a 
reason  why  the  godly  should  urge  him  to  repent. 
Because,  during  the  life  even  of  the  most  vile  and 
abandoned,  none  can  pronounce  or  know  that  he  is 


48  THE   ACCEPTED    TIME    FOll 

past  hope  and  mercy.  Much  less  would  we  be 
so  disposed,  in  the  case  of  those  who  were  of 
fairer  exterior,  and  more  regular  in  outward  life. 
So  far  as  our  actions  toward  others  are  concerned, 
all  this  is  freely  admitted. 

But,  then,  as  respects  the  impenitent  himself, 
some  portions  of  the  divine  word  ought  to  serve 
for  instruction  and  warning  on  the  point  before 
us.  They  distinctly  warn  us  of  the  fact  that, 
even  lefore  death,  men  may  be  given  up  of  God 
to  judicial  blindness  and  abandonment.  At  the 
same  time,  also,  they  instruct  us  into  the  cause 
of  this  terrible  penalty. 

Our  Saviour's  plaintive  lamentation  over  Jeru- 
salem was.  Behold  your  house  is  left  unto  you 
desolate — h  left  desolate,  and  therefore  years  be- 
fore the  time  of  its  full  execution  had  arrived. 
Matt,  xxiii.  37,  38.  But  what  is  stated  as  the 
cause,  leading  to  so  direful  a  result  ?  Because 
when  God's  prophets  called  and  instructed,  while 
divine  mercy  patiently  waited  and  invited,  and 
the  Saviour  Himself  offered  to  gather  and  wel- 
come, to  protect  and  love  them — they  would  not. 

Again,  concerning  the  Pharisees,  He  charges 
his  disciples.  Let  them  alone.  Why?  Because 
He  had  given  instruction  in  their  hearing,  and 
they  had  not  only  failed  of  profit,  but  were  ac- 
tually offended  at  the  tcnching..    Matt  xv.  12, 14. 

The  apostle  speaks  of  God's  giving  up  the 
heathen  to  a  reprobate  mind.  That  is,  a  state 
of  mind  in  which,  by  God,  they  were    left   to 


SECURING    THE   GOSPEL   SALVATION.  49 

themselves.  Why?  Because  they  did  not  like 
to  retain  the  knowledge  of  God,  and  when  they 
knew  Him,  they  did  not  glorify  Him  as  God. 
Rom.  i.  21,  28. 

Of  ancient  Israel  God  declares,  I  gave  them 
\ip  unto  their  own  heart's  lusts.  Simply  removed 
the  restraints  of  His  spirit  and  grace,  and  suffered 
them  to  live  as  they  pleased.  The  result  was, 
instead  of  obedience  to  the  will  of  God,  "  they 
walked  in  their  o?v?i  counsels."  Ps.  Ixxxi.  12. 
Why  ?  Because  when  He  taught  and  reproved, 
they  would  not  hearken  to  his  voice ;  and  Israel 
would  none  of  Him. 

The  divine  charge  to  the  prophet  is.  Pray  not 
thou  for  this  people,  neither  lift  up  cry  nor  prayer 
for  them,  neither  make  intercession  to  me ;  for  I 
will  not  hear  thee.  Wliy?  Because  of  their 
wickedness.  Though  he  had  spoken  to  them, 
rising  up  early  and  speaking,  they  would  not 
hear ;  though  He  had  called,  they  had  not  an- 
swered.    Jer.  vii.  13,  16. 

By  Solomon  God  says.  They  shall  call  upon 
me,  but  I  will  not  answer  :  they  shall  seek  me 
early,  but  they  shall  not  find  me.  Why  ?  Be- 
cause they  hated  knowledge,  and  did  not  choose 
the  fear  of  the  Lord  :  they  would  none  of  His 
counsel;  they  despised  all  His  reproof.  Prov.  i. 
28—30. 

All  this  seems  clearly  to  show,  that  when  God 
said,  My  spirit  shall  not  always  strive  with  man, 
Gen.  vi.  3,  it  was  a  threatening  of  fearful  im- 


50  THE    ACCEPTED   TIME    FOR 

port,  and  of  much  more  extended  npplicntion 
than  to  the  antediluvians.  It  is  a  standinij^  inti- 
mation to  our  race,  that  by  each  moment's  dis- 
regard of  the  divine  offers  and  warnings,  we  in- 
crease the  danger,  either  of  being  left  at  that 
point,  where  truth  and  the  means  of  grace  might 
cease  to  be  employed,  or  cease  their  practical 
effect  to  subdue  and  save.  Hence,  if  you,  my 
reader,  are  now  a  neglecter  of  religion,  and  of  the 
offers  of  mercy  in  Christ,  how  can  you  know  that 
passing  the  present  moment  in  this  manner,  will 
not  place  those  offers  beyond  your  acceptance 
and  your  reach  ? ' 

For  this  is  not  to  be  regarded  as  an  idle,  un- 
meaning threatening.  Without  doubt,  it  meets 
with  an  execution  in  every  instance,  where 
thoughts  of  a  season  more  favourable  in  the  fu- 
ture are  indulged,  but  that  future,  so  favourable, 
never  comes. 

One  thinks  of  old  age  as  auspicious,  because 
the  gaiety  of  youth,  and  business  of  manhood 
will  no  longer  urge  him.  Then  it  is  his  purpose, 
deliberately  to  hear,  read,  meditate  upon  these 
great  concerns,  and  make  his  calling  sure. 

If  you  please,  pass  over  the  millions  who  are 
not  permitted  to  see  the  old  age  of  which  they 
speak.  Grant  that  some  do  attain  it.  Yet  by 
making  dull  the  ear,  and  sightless  the  e3'e,  and 
decrepit  the  frame,  and  doted  the  intellect,  in 
how  many  instances  has  God  frustrated  their 
plans  of  safety  after  a  life  of  sinful  postpone- 


SECURING    THE   GOSPEL    SALVATION.  51 

meiit  ?  Who  has  not  seen  and  known  the  aged 
impenitent  thus  deserted  and  desolate? 

What  can  be  its  meaning  ?  Is  it  not  that  in  the 
da}'  when  God  graciously  offered  to  save  him, 
he  would  not?  Therefore,  by  stopping  every 
avenue  through  which  they  might  reach  his  heart, 
God  has  positively  bidden  his  servants  and  mes- 
sages of  mercy  to  let  him  alone. 

Another  thinks  of  his  final  sickness,  as  a  fit  time 
to  be  serious,  pray,  and  embrace  the  gospel ;  and, 
with  that  persuasion,  he  disregards  that  part  of 
God's  requirement  which  says  to  him,  "  Noiv  is 
the  accepted  time." 

Not  to  dwell  upon  the  fact,  that  vast  multi- 
tudes go  out  of  life  without  any  protracted  dis- 
ease— think  through  what  scenes  many  others 
pass.  Terrific  agony,  which  banishes  deliberate 
thought ;  or  burning  fever,  which  rises  so  high 
as  to  start  reason,  and  leave  the  man  a  raving 
maniac.  How  shall  we  account  for  this  ?  Will 
it  not  harmonize  with  the  Scripture  teaching  al- 
ready cited,  to  reply.  That  it  is  God,  dealing  with 
the  man  who  once  and  again  passed  indifferently, 
if  not  scornfully,  by  the  auspicious ''  now  ?"  That 
it  is  God  absolutely  requiring  his  spiritual  inter- 
ests to  be  let  alone,  b}^  putting  him  in  such  a 
tumult  of  disease  and  agonies,  that  no  call  of 
mercy  shall  be  heard  within  its  awful  confusion, 
or,  by  driving  him  to  madness,  putting  it  beyond 
his  power  to  welcome  the  heavenly  calls  though 
heard,  and  to  embrace  the  offers  ? 


52  THE    ACCEPTED    TIME    FOR 

Still  another  thiuks  of  this  urgent  business  to 
be  completed,  or  that  amount  of  gain  to  be  secured. 

After  all  this,  when  ministers  of  the  gospel 
and  pious  friends  come  around  to  pra}^  for  and 
counsel  him,  he  expects  to  welcome  their  visits, 
thoughtfully  listen  to  their  discourse,  and  receive 
an  answer  to  their  fervent  prayers.  In  such  an- 
ticipations, he  pauses  not  at  the  thought,  that 
many  lay  plans  for  business  and  for  gain  which 
they  never  realize — consequently,  can  never  re- 
alize that  which  depended  upon  such  success  for 
its  condition.  How  many  a  providence  can  and 
does  lead  men  to  complete  life  and  die,  where 
not  a  single  pious  relative  is  at  hand,  to  turn  his 
thoughts  to  God  and  heaven ;  where  no  minister 
appears,  to  explain  the  way  of  salvation ;  in 
Christ's  stead,  to  beseech  him  to  be  reconciled  to 
God ;  and,  in  humble,  fervent  prayer,  to  bear  his 
case  before  the  mercy  seat ! 

And  does  not  every  such  case,  of  one  who  put 
off  to  the  future,  his  reception  of  what  God  gra- 
ciously offered  now  to  give,  present  a  fearful  ex- 
hibition of  a  once  neglecting,  and  still  impenitent 
sinner,  being  let  alone  by  God — literally,  and 
lamentably,  and  fatally  alone  ?  Suppose,  reader, 
such  circumstances  should  be  your  own,  could 
your  present  planning  for  being  saved  prove  at 
all  successful  ? 

But  granting  that  all  these  may  combine  in 
their  fairest  light — a  calm  old  age,  a  tolerable 
disease,  a  clear  and  active  mind,  and  numerous 


SECURING    THE   GOSPEL   SALVATION.  53 

anxious,  counselling,  praying  friends.  Would 
even  certainty  of  this,  warrant  present  delay,  or 
deliberate  postponement?  Suppose  just  the  cir- 
cumstances you  demand,  and  think  your  need. 
But  then,  fail  not  to  suppose  again,  that  though 
thus  situated,  the  Divine  Spirit  may  not  he  there 
— with  His  only,  all-sufficient  power  to  carry 
home  the  truth,  and  prompt,  and  guide,  and  seal 
the  prayer  of  faith.  Think  you,  that  without 
Ilis  convicting,  regenerating,  and  sanctifying 
work,  those  counsels  and  entreaties  will  reach 
and  renew  your  heart  ?  Think  you,  that  with- 
out His  aid,  others  can  cause  you  to  feel  your 
sinfulness,  and  absolute  need  of  the  righteousness 
of  Christ,  and  originate  in  yow  that  ftiith  which 
works  by  love  and  secures  peace  with  God  ?  Or, 
can  you  imagine  that  thus  unaided,  those  prayers 
of  the  godly  on  your  behalf,  will  then  be  an- 
swered in  your  pardon  and  adoption  ?  Moreover, 
is  not  all  this  to  add  insult  to  sin,  by  ascribing 
to  human  power,  that  which  God  claims  as  being 
peculiarly  His  own  Spirit's  work?  Time  and 
again  does  He  most  emphatically  present  that 
claim.  Not  by  might,  nor  by  power,  but  by  mi/ 
Spirit,  saith  the  Lord.  Zech.  iv.  6.  Except  a 
man  be  born  of  water,  and  of  the  Spirit,  he  can- 
not enter  the  kingdom  of  God.  Jno.  iii.  5.  Or 
does  not  your  course  presume  upon  your  ability, 
at  your  pleasure,  to  invite  and  win  back  a  Spirit 
long  vexed  and  grieved,  when  God  is  saying  to 
you.  My  Spirit  shall  not  always  strive  with  man  ? 


54  THE    ACCEPTED    TIMK    FOR 

Gen.  vi.  3,  When  He  is,  therefore,  thus  assur- 
ing you,  that  the  time  possibly  may  come  when, 
though  you  should  feel  the  need  of  help,  that 
Spirit  will  be  withheld  ? 

And  is  this  his  awful  threatening  never  exe- 
cuted, so  as  to  awaken  fear  that — 

"  the  Spirit  of  grace, 
Long  grieved  and  resisted,  may  take  his  fad  flight ; 
And  leave  tliee  iu  darkness  to  finish  tliy  race 
To  sink  in  the  gloom  of  eternity's  night?" 

Then  to  whom  is  the  reference  in  His  Word, 
when  speaking  of  some,  whose  consciences  are 
seared  as  with  a  hot  iron  ?  1  Tim.  iv.  2.  Of 
others,  Avho  are  past  feehng  ?  Eph.  iv.  19,  Or, 
of  others  still,  who,  though  they  feel  their  danger, 
and  are  lashed  by  conscience,  yet  when  they 
call  upon  God  for  help,  he  will  not  answer ;  when 
they  earnestly  seek  Him,  shall  not  find  Him  ? 
Prov.  i.  28.  Verily,  in  such  cases,  His  command 
to  His  servants  and  to  His  Spirit — ''Let  them 
alone,"  must  have  been  literally  obeyed.  Other- 
wise, would  there  not  be  times  of  feeling?  Would 
not  the  longing,  agonizing  pra^'cr  from  a  heart 
and  state  of  sorrow,  receive  an  answer  ?  To  be 
left  thus,  whatever  else  may  seem  to  favour, 
surely  is  a  most  fearful  point  to  reach. 

And,  reader,  if  you  continue  still  to  disregard 
the  voice  of  love  and  mercy,  how  can  you  know 
that,  in  some  or  other  of  the  methods  mentioned, 
you  may  not  judicially  be  given  up  of  God — let 


SECUIIIXG    THE   GOSPEL    SALVATION.  55 

alone  by  the  oilers  and  messages  of  Ilis  grace,  or 
let  alone  by  Ilis  needed  Spiril  ? 

And  surely  you  cannot  wonder  if  with  you, 
such  should  be  the  case ;  if,  being  heedless,  pray- 
erless  in  the  present,  whatever  your  good  inten- 
tions for  the  future,  you  should  reach  that  limit, 
where  you  shall  be  deprived  of  those  who  might 
give  3^ou  counsel,  and  present  your  case  to  God 
in  prayer ;  or,  where  you  yourself  shall  no  longer 
possess  the  power  of  prayer  or  thought;  or, 
where  your  despairing  thoughts  shall  thrill  with 
agony,  while  your  beseeching  cry  is  unanswered 
and  unheard. 

Just  think  of  it.  The  mighty  God,  with 
boundless  blessings,  stooping  to  you  a  worm  ;  and 
yet  that  worm,  with  slimy  stroke,  dashing  them 
for  ever,  or  passing  with  indifference  by  them. 
Jehovah  Himself  saying,  "  Noio  is  the  accepted 
time ;"  while  your  practical  response  is,  When  I 
have  a  convenient  season  I  will  call  for  thee. 
The  eternal  Judge  proclaiming,  "  Noio  is  the  day 
of  salvation ;"  but  you  replying.  In  sickness,  old 
age,  after  business  or  pleasure,  I  will  be  saved. 
Have  you  forgotten  that  this  salvation  is  olfered 
by  God,  without  any  claim  or  merit,  but  much 
ill  desert,  on  your  part,  and  that  present  time  is 
ever  a  prominent  condition  for  your  accepting  it? 
Do  you  bear  in  mind  that  this  God  has  other  in- 
terests to  regard,  than  thus  to  continue  a  slighted 
offer  of  His  grace,  which,  being  all  of  grace,  Ho 


56  THE    ACCEPTED   TIME. 

may  at  any  time  lawfully  and  consistently  "with- 
hold ? 

The  cycles  and  hosts  of  eternity  are  subject  to 
his  control,  and  all  are  sustained  and  marshalled 
•with  consummate  wisdom  and  excellent  order. 
And,  as  every  other  event,  the  descent  of  each 
rebellious  spirit,  whose  throes  are  to  agitate  the 
surgings  of  Tophet,  is  timed  by  Him — Timed  ! 
did  i  say  ?  Ah  !  the  peals  of  eternitfj  shall  knell 
its  loss.  Oh  !  then,  let  me  urge  upon  you  imme- 
diate, speedy  attention  to  the  call  of  God,  and 
the  interests  of  yom'  soul.  Immediate  attention 
is  7/our  duty,  when  God  says  "  Now ;"  it  is  your 
interest,  when  He  so  often  refuses  any  other  time 
than  now.  Therefore,  let  nothhig — Oh  !  let  no- 
thing cause  you  to  postpone  this  work. 

But  while  I  thus  urge  you,  I  am  aware  of  the 
tendency  of  the  carnal  heart  to  raise  objections, 
drawn  from  various  sources — some  even  from 
Bible  truth  itself — against  making  this  needful 
attention  immediate.  Please  follow  me,  there- 
fore, with  thought  and  prayer,  while  in  the  re- 
maining chapters,  I  endeavour  to  show  the  in- 
sufficiencj^  and  invalidity  of  these  excuses.  Be- 
cause most  anxious  do  I  feel  that  you  should — 

"  Hasten,  0  sinner,  to  be  blest, 

And  stay  not  for  to-morrow's  sun  ; 
For  fear  the  curse  should  thee  arrest, 
Before  the  morrow  is  begun." 


CHAPTER    II. 

THE  PLEA,  "  I  CANNOT  CHANGE  MY  OWN  HEART,"  AN 
INSUFFICIENT  EXCUSE,  FOR  NEGLECTING  God's  "  AC- 
CEPTED TIME." 

No  mau  can  come  unto  nie,  except  the  Father  that  hath  sent 
me  draw  him.     Jno.  vi.  44. 

Except  tlie  Lord  build  the  house,  they  labour  in  vain  that 
build  it :  except  the  Lord  keep  the  city,  the  watchman  wakcth 
but  in  vain.     Ps.  cxxvii.  1. 

The  two  passages  at  the  heading  of  this  chap- 
ter, present  both  a  scriptural  guide  to  the  writer, 
and  a  scriptural  test  for  the  reader.  By  the 
slightest  inspection  of  them  it  is  manifest,  that 
the  objection  before  us  can  be  truly  neither  re- 
moved nor  answered,  by  den3'ing  the  sinner's  in- 
ability to  change  his  own  heart. 

Still,  with  the  help  of  God,  I  am  very  anxious 
to  prevent  any  from  wresting  truth  to  their  own 
destruction.  In  order  to  this,  as  plainly  and  as 
directly  as  possible,  I  shall  endeavour  to  set 
forth  the  meaning  and  force  of  both  these  passa- 
ges. 

The  one  from  John  is  very  strong — Ko  man 
can  come  unto  me,  except  the  Father  that  hath 
sent  me  draw  (literally,  drag)  him.  What  does 
this   language    teach?      Very    evidently,    three 

(57) 


58  INABILITY   AN   INSUFFICIENT   EXCUSE 

leading  truths  :  The  existence  of  an  effective 
power;  a  person  totally  dependent  upon  that 
power;  and  means  of  communication  between 
the"  person  and  the  power.  Fully  and  candidly 
contemplating  these,  I  trust,  will  lead  to  a  satis- 
factory and  scriptural  answer  to  the  much  urged 
objection,  w^hich  it  is  proposed  now  to  consider. 

Sect.  1.  The  drawing  here  mentioned,  implies  a 
person  totally  dependent. 

In  the  case  more  immediately  before  us,  that 
helpless  person  is  the  sinner,  and  every  sinner — 
"  No  man  can  come."  What  language  could  be 
stronger  than  this  ?  It  utterly  denies  all  possi- 
bility of  our  coming  to  Christ,  that  is,  of  our  re- 
ceiving the  gospel  salvation ;  unless  it  be  by  aid 
apart  from,  and  without  the  individual  himself. 
No  doubt  our  physical  nature,  in  all  its  powers,  is 
very  far  inferior  to  what  it  would  have  been,  had 
we  not  fallen.  Yet  the  inability  here  referred  to, 
relates  chiefly  to  the  truth,  that  it  is  our  moral, 
spiritual  powers  which  the  corruption  and  de- 
pravity of  the  fall  effect.  But  we  must  neither 
forget  nor  deny  that  it  is  a  real  helplessness. 
This  seems  to  be  without  controversy,  if  we  give 
a  natural  meaning,  and  full  w^eight  to  the  passage 
before  us.  And  the  same  equally  appears  in 
parallel  declarations  of  Scripture. 

Thus  the  apostle  speaks  of  men,  as  chad  in 
trespasses  and  sins.  Eph.  ii.  1.  Again  he  says, 
We  thus  judge,  that  if  one  died  for  all,  then  were 


FOR   NEGLECTING   GOD's   ACCEPTED   TIME.  59 

all  dead ;  and  that  He  died  for  all.  2  Cor.  v.  14. 
It  is  admitted  that  the  full  penalty  of  sin,  in- 
cludes both  temporal  and  eternal  death.  But,  as 
already  observed,  and  as  is  confirmed  by  the 
qualification  "/«  trespasses  and  sins,"  deadness 
here  chiefly  refers  to  the  spiritual  nature.  Yet 
it  is  nevertheless  and  really  a  death. 

What  evidence  have  we  of  such  death  ?  Con- 
sider its  analogy  to  temporal  death.  When  the 
hodt/  dies,  it  is  totally  insensible  to  its  situation, 
and  to  all  the  objects  which  surround  it.  So 
in  spiritual  matters.  The  unchanged  sinner  is, 
as  he  appears,  wholly  insensible  to  the  urgent 
claims  of  God,  and  to  his  own  situation  as  exposed 
and  tending  to  ruin.  Pour  into  the  ear  of  the 
lifeless  corpse,  warnings  of  danger  in  its  present 
exposed  condition,  or  speak  to  it  of  the  beauties 
and  grandeur  around  it;  and  do  you  cause  a  sin- 
gle effort  to  be  put  forth,  or  awaken  the  first 
warm  pulsation  of  the  heart?  And  is  it  not 
equally  true,  that  we  long  and  often  speak  to 
men  of  their  spiritual  danger,  while  they  sit  as 
calmly  as  though  the  heavens  gathered  not  a 
cloud?  We  present  to  them  something  of  the 
attractive  greatness,  excellence,  and  loveliness 
of  God,  especially  as  manifested  in  Jesus 
Christ ;  show  him  to  be  "  the  Chief  among  ten 
thousand,"  "  altogether  lovely ;"  dwell  also  upon 
His  many  exceeding  rich  and  precious  promises, 
while  they  seem  quite  as  indifterent,  as  though 
we  pointed  them  to  "a  root  out  of  dry  ground." 


60  INABILITY    AN    INSUFFICIENT   EXCUSE 

All  know  that  this  is  the  case.  In  many  in- 
stances has  this  indifference  continued  from  in- 
fancy to  hoary  age,  and  the  individuals  have 
gone  down  to  the  grave,  unmoved  by  the  danger, 
unallured  by  the  loveliness,  which  had  so  often 
been  urged  upon  their  regard.  And  all  this,  too, 
Avhere  men  are  not  destitute  of  corresponding 
feeling  in  other  matters.  Tell  them  of  temporal 
danger,  and  they  delay  not  to  avoid  it.  Present 
an  object  of  nature  or  of  art,  sufliciently  beauti- 
ful or  grand,  and  they  are  enraptured  with  the 
view. 

Then  why  the  difference  ?  Wherefore  the  in- 
sensibility in  the  one  case,  and  not  in  the  other  ? 
The  Bible  assigns  as  the  reason,  that  as  to  their 
spiritual  concerns,  men  are  dead.  And  death  is 
a  reason  for  insensibility.  No  spiritual  life  or 
love,  no  spiritual  power  or  vision — and  how 
otherwise  could  it  be,  than  that  objects  of  a  spir- 
itual nature  pass  unheeded  by  ?  The  pulsations 
of  spiritual  life  having  ceased,  is  an  adequate 
cause  why  all  the  other  powers  of  the  spiritual 
man  are  unstrung,  and  why,  in  the  work  of  re- 
gaining that  life,  all  are  declared  to  be  totally 
helpless.     "  No  man  can  come." 

But  the  helplessness  of  mankind  does  not  end 
here.  If  we  carefully  compare  the  two  passages 
at  the  commencement  of  this  chapter,  it  must  ap- 
pear evident,  that  the  cases  which  the}^  present, 
as  to  the  point  before  us,  are  perfectly  analogous. 
In  the  latter,  a  house  to  be  built,  and  a  city  to 


FOR   NEGLECTING    GOD's   ACCEPTED   TIME.         61 

be  irnanled,  are  the  objects  presented.  Two 
very  common  occnrrences  in  ordinary  life.  Yet, 
common  and  familiiir  as  they  are,  and  as  much 
as  we  find  them  enlisting  the  attention  and  ener- 
gies of  men,  notice  the  language  concerning  them. 
Not  merel}'-  that  the  house  to  be  built,  and  the 
city  to  be  kept,  are  objects  which  cannot  effect 
themselves ;  but,  which  makes  the  language  far 
more  striking  in  its  analogy  to  the  leading  truth 
before  us,  even  the  men  emplo3'ed,  of  themselves, 
can  accomplish  nothing.  Unless  other  power 
come  to  their  assistance,  it  will  be  wholly  in  vain 
for  them  to  undertake  the  task.  They  labour  in 
vain  to  build ;  the  watchman  waketh  but  in  vain. 
This,  too,  without  any  reference  to  qualifications 
arising  from  health,  riches,  or  union  and  co-opera- 
tion with  their  fellow-men. 

Hence  we  are  taught  the  veiy  manifest  truth, 
that  be  their  advantages  small  or  great,  of  them- 
selves, men  are  totally  unable  to  effect  the  most 
common  result  in  the  business  of  life. 

But  this  is  the  identical  truth,  touching  their 
spiritual  matters — and  the  passages  are  not  in 
the  least  more  explicit  and  positive  in  the  latter 
case,  than  in  the  former.  True,  the  one  refer- 
ring to  their  spiritual  concerns  says,  that  not  one 
is  able,  of  himself,  to  come  to  Christ,  or  secure 
salvation.  But,  quite  as  emphatically  and  une- 
quivocally, the  other,  alluding  to  ordinary  and 
worldly  interests,  declares  that,  of  himself,  mau 
is  not  able  to  build  a  house  or  keep  a  city. 


62  INABILITY    AN    INSUFFICIENT   EXCUSE 

According  to  the  Bible,  tlierefore,  whether 
things  of  the  present  or  future  life  be  considered, 
the  sinner's  inability  is  a  truth  of  universal  appli- 
cation. Hence,  we  can  no  more  consistently 
plead  that  inability  as  a  reason  for  inattention  to 
one  class  of  duties,  than  to  the  other. 

Whatever  arguments  from  this  source  are 
thought  applicable,  as  palliating  neglect  of  prepa- 
ration for  the  life  that  is  to  come,  have  precisehj 
the  same  and  equal  force  in  reference  to  the  life 
that  is.  And  whatever  is  esteemed  as  without 
weight  and  foolish  in  the  latter  case,  is  liable  to 
the  same  charge  of  lightness  and  folly  in  the  former. 
But  additional  truths  are  taught  in  these  passa- 
ges. That  we  may  intelligently  pursue  the  in- 
quiry concerning  this  teaching,  let  us  notice — 

Sect.  2.  The  drawing  not  only  implies  a  help- 
less PERSON,  BUT  explicitly  AFFIRMS 
THE  APPLICATION  OF  POWER  TO  BE  NECES- 
SARY, IN  ORDER  TO  THE  RESULT. 

In  the  case  before  us,  that  power  is  of  God. 
"  No  man  can  come,  except  the  Father  that  hath 
sent  me  dratv  him."  This  language  surely  speaks 
of  a  real  powder,  really  exerted.  It  affirms,  also, 
with  equal  clearness,  that  the  exertion  of  this 
power  is  so  absolutely  necessary,  that  without  it 
the  desired  effect  may  not  be  anticipated.  With- 
out it,  there  will  be  no  coming  to  Christ,  no  change, 
no  salvation — No  man  can  come,  unless  thus  hy  God 
enabled.     This  same  truth,  under  other  figures  of 


FOR   NEGLECTING    GOD's   ACCEPTED    TIME.  63 

the  new  birth,  qiiickenincj  into  spiritual  life,  en- 
lightfning,  &c.,  all  essential  to,  and  coincident 
with,  this  coming  to  Christ,  is  frequently  and 
distinctly  set  forth  in  the  Bible,  and  that,  too, 
by  difl'erent  inspired  writers.  Thus  the  Inngunge 
of  the  apostle  Peter,  God,  according  to  His  abun- 
dant mercy,  hath  begotten  us  again.  1  Pet.  i.  3. 
Of  John,  Which  were  horn^  not  of  blood,  nor  of 
the  will  of  the  flesh,  nor  of  the  will  of  man,  but 
of  God.  Jno.  i.  13.  Of  James,  Of  His  own  will 
begat  He  us.  Jas.  i.  18.  And  of  Paul,  But 
God  who  is  rich  in  mercy,  even  when  we  were 
dead  in  sin,  hedh  quickened  us  together  with 
Christ.     Eph.  ii.  4,  5. 

So  that  here  are  four  different  inspired  apos- 
tles who  agree  in  declaring  the  conversion,  or 
change  of  the  sinner,  to  be  the  work  of  God. 
According  to  them  all,  the  sinner's  being  "  be- 
gotten," "  born  again,"  "  quickened  together  with 
Christ,"  is  ascribed,  without  qualification  or  limit, 
to  God  Himself. 

If  any  difference  is  to  be  noted,  it  consists 
rather  in  this — that  the  language  of  our  Lord, 
more  strongly  than  that  of  his  apostles,  affirms 
the  truth  which  we  now  consider.  They  all 
clearly  teach  us,  that  God  is  the  author  of  the 
change  from  a  state  of  spiritual  insensibility  and 
death.  But  Christ  Himself  declares,  that  God 
alone  cnn  be  the  author  of  such  change.  No  man 
can  come,  except  the  Father  draw  him. 

Notice,  too,  how  universal  and  complete  this 


64  INABILITY   AN   INSUFFICIENT   EXCUSE 

divine  operation.  By  nature,  all  are  said  to  be 
without  understanding :  Horn.  iii.  11,  but,  in 
the  spiritual  change,  it  is  tJie  same  God  who  at 
first  commanded  the  light  to  shine  out  of  dark- 
ness, that  shines  into  the  heart,  to  give  the  light  of 
the  knoivledge  of  the  glory  of  God,  in  the  face  of 
Jesus  Christ.  2  Cor.  iv.  6.  By  nature,  our 
tvills  and  practices  are  opposed  to  God.  The 
heart  of  the  children  of  men  is  fully  set  in  them 
to  do  evil.  Eccl.  viii.  11.  Ye  will  not  come 
unto  me,  that  ye  might  have  life.  Jno.  v.  40. 
But,  in  this  spiritual  change,  it  is  God  who  works 
in  us,  to  will  and  to  do  of  His  good  pleasure. 
Phil.  ii.  13. 

So,  also,  we  are  naturally  opposed  to  God  in 
our  affections.  The  carnal  mind  is  enmity  against 
God.  Rom.  viii.  7.  But,  in  this  spiritual 
change,  it  is  the  Lord  God  who  circumcises  the 
heart,  to  love  the  Lord  our  God  with  all  the  soul, 
that  we  may  live.     Deut.  xxx.  6. 

In  view  of  these  passages,  how  can  any  for  a 
moment  doubt,  that  this  operation  of  God,  in 
order  to  renew  the  man,  is  universal  and  entire  ? 
For  if,  as  we  thus  are  plainly  taught,  it  is  from  Him 
that  this  new  understanding,  new  will,  new  affec- 
tions, and  new  actions  are  derived ;  then,  verily, 
the  new  man  must  be  wholly  the  work  of  God. 
Upon  Him,  therefore,  we  nuist  wholly  depend  for 
its  performance,  or  wholly  fail  of  the  needful  re- 
sult. 

And  here  let  the  reader  pause  to  reflect,  if 


FOR    iXEGLECTING    GOD's    ACCEPTED    TIME.  65 

there  is  any  thing  peculiar!}'  strange  or  remark- 
able ill  this  truth,  as  applied  to  the  conversion 
of  a  sinner.  Who  pretends  to  deny,  that  the 
upright  and  holy  walk  of  all  or  any  after  conver- 
sion, is  entirely  the  result  of  the  Spirit  and  grace 
of  God  ?  Does  not  every  child  of  God  feel,  that 
if  he  at  all  promotes  the  divine  glory,  and  follows 
the  road  that  leads  to  heaven,  it  will  be  because 
the  Spirit  of  God  upholds,  sanctifies,  and  guides 
him  ?  Who  of  the  godly  does  not  feel  concern- 
ing that  Spirit — 

"  lie  is  the  source  of  every  grace, 
Of  ligbt,  aud  life,  aud  holiness  ?" 

Who  of  that  number  does  not  daily  pray, 

"  By  Him  alone  may  I  be  tanglit, 
Aud  all  my  works  in  Him  be  wrought  ?"' 

Where  is  the  professor  of  religion  that  would 
have  the  daring,  to  stake  his  security  upon  any 
other  than  this  divine  assistance — being  kept  by 
the  power  of  God  unto  salvation  ?  1  Pet.  i.  5. 
And  this  feeling,  thus  manifested,  most  fully  ac- 
cords with  Scripture.  The  holy  men  whose  lives 
are  there  recorded  and  dwelt  upon,  how  freely 
they  acknowledge  this!  Thus  the  great  apostle, 
so  distinguished  for  his  piety  and  his  zeal,  is 
heard  to  say,  Not  that  we  are  sufficient  of  our- 
selves to  think  any  thing,  n  Cor.  iii.  5.  Mark 
the  expression  !  Insufiicient  to  think  any  thing  as 
of  ourselves  :  but  our  svficicncf/  is  of  God. 


66  INABILITY    AN    INSUFFICIENT   EXCUSE 

Hereby  he  clearly  acknowledges  the  assistance 
of  God  to  be  essential,  if  he  is  able  to  entertain 
right  thoughts  even.  As  to  his  zeal  and  success 
in  the  work  of  the  gospel  he  says,  that  God  had 
made  him  and  his  fellow  labourers,  able  ministers 
of  the  New  Testament.  2  Cor.  iii.  5.  And, 
again,  I  laboured  more  abundantly  than  they 
all :  yet  not  I,  hut  the  grace  of  God  which  was  with 
me.     1  Cor.  xv.  10. 

The  pious  David,  also,  acknowledges  this  de- 
pendence ;  and  that  the  Source  to  which  he  looks 
for  help  is  the  same  with  that  of  Paul.  For,  it 
is  to  God  he  prays,  when  longing  for  a  clean 
heart  and  a  right  spirit.  Ps.  li.  10,  12.  It  is 
the  joys  of  God's  salvation,  that  he  seeks ;  and 
by  God's  Spirit  he  pleads  to  be  upheld. 

If  then  the  people  of  God — those  who  have 
been  born  again,  and  are  truly  heirs  of  happiness 
and  life — are  continually  constrained  to  feel  and 
acknowledge  their  dependence,  in  order  to  the 
maintenance  of  this  new  life  and  new  relation, 
what  marvel  when  we  are  taught,  that  this  same 
godlike  power  is  necessary,  in  order  to  imparting 
the  life,  and  constituting  the  relation?  Surely, 
not  more  power  is  requisite  to  sustain  life,  than 
to  originate  it.  Not  more  is  required  to  hold 
the  breath  of  a  man,  and  deal  it  out  at  each 
heaving  of  the  lungs,  than  to  create  the  man  with 
faculties  for  receiving  and  using  that  breath. 
The  Bible  teaches,  that  the  same  God  makes  the 
man  and  holds  the  breath.     Neither,  again,  can 


FOR    NEGLECTING    GODS    ACCEPTED    TIME.  67 

more  power  be  required  to  sustain  a  child  of  God, 
than  from  his  death  of  trespasses  and  sins,  to 
quicken  him  into  life,  and  constitute  him  a  child. 
The  Bible  teaches,  that  the  same  God,  by  His 
Spirit,  both  quickens  and  sustains. 

Hence,  when  we  sometimes  behold  men,  who, 
under  the  sound  of  the  gospel,  had  long  appeared 
as  motionless  and  dry  as  the  bones  of  Ezekiel's 
vision,  through  the  instrumentality  of  the  very 
same  truths  moved,  inquiring,  saved,  we  properly 
infer  that  it  is  because  this  divine  power  has 
been  exerted.  Never,  until  its  exertion,  will 
such  an  elTect  be  produced.  Our  Saviour  affirms 
that  it  cannot  be.  Without  it,  no  man  can  come. 
This  teaching  clearly  shows  us,  to  tvhom  ive  are 
to  look  for  saving  help,  and  to  tvhom  all  the  praise 
of  our  salvation  entirely  belongs. 

Sect.  3.  This  doctrine  of  human  dependence  on 
God,  is  no  less  applicable  to  temporal, 

THAN  to  spiritual  AFFAIRS. 

In  the  preceding  sections  I  have  set  before  the 
reader,  in  view  of  his  salvation,  these  ideas  of 
his  own  inability  and  entire  dependence  on  God 
for  two  reasons : 

1.  To  bring  them  distinctly  before  him,  as 
Bible  truths,  therefore,  important,  and  neither  to 
be  denied  nor  neglected.  This  goes  upon  the 
assumption,  that  all  Bible  teaching  is  of  import- 
ance to  us,  and  cordially  to  be  welcomed  and  re- 
ceived. 


68  INABILITY    AN    INSUFFICIENT   EXCUSE 

2.  That  it  may  be  distinctly  understood,  that 
I  do  not  attempt  to  remove  the  objection  which 
is  derived  from  the  doctrine,  by  denying  the 
doctrine  itself. 

This  would  be  to  act  the  part  of  a  "  blind 
guide,"  and  "  miserable  comforter"  indeed.  When 
salvation  is  the  stake,  to  turn  the  attention  away 
from  the  only  power  that  can  secure  it. 

But  stopping  here,  the  impenitent  reader  still 
might  feel  and  be  disposed  to  say,  that  thus  the 
change  is  made  to  depend  entirely  upon  God — 
therefore  the  excuse  before  us  is  a  valid  one. 

The  premises  here  most  readily  may  be  ad- 
mitted, but  not  the  conclusioiT.  True,  we  are 
taught  that  no  man  is,  and  no  man  can  be  brought 
to  Christ — can  be  saved,  without  the  power  of 
God.  But  did  you  never  read  of  other  works 
that  men  cannot  perform,  without  the  assistance 
of  this  same  power?  I  greatly  fear  that  you 
have  fiiiled  thus  to  read,  or,  in  reading,  have 
failed  to  attach  equal  weight  to  the  language. 
And  I  thus  fear,  because  in  other  concerns,  with 
reference  to  which  j^our  helplessness  and  entire 
dependence  on  God,  the  Bible  with  equal  clear- 
ness and  strength  affirms,  you  do  not  urge  the 
same  argument  for  indifference  and  inaction. 
For  instance,  did  you  ever  find  yourself  calmly 
seated,  waiting  for  a  house  to  appear  before  j^ou 
— and  pleading  for  this  want  of  effort,  that  if  a 
house  is  ever  built,  God  must  build  it  ?  And 
yet  the  Bible  does  thus  teach,  "  Except  the  Lord 


FOR   NEGLECTING   GOd's   ACCEPTED   TIME.  69 

build  the  honsc,  they  Inhoiir  in  vain  that  build 
it."  Did  you  ever  know,  or  could  you  approve 
the  course  of  a  city,  in  wliich  the  corporation  left 
its  streets  and  gates  unguarded  by  a  single  sen- 
tinel to  oppose,  or  give  the  alarm  of  danger — and 
urging  as  their  excuse  for  such  neglect,  that  God 
only  can  keep  the  city?  And  )^et,  concerning 
this  very  case,  the  Bible  expressly  asserts,  "  Ex- 
cept the  Lord  keep  the  city,  the  "watchman 
waketh  but  in  vain." 

How  strong  the  language,  and  how  explicit 
the  truth  which  it  affirms  !  In  the  one  case,  and 
in  the  other,  all  the  efforts  of  men  are  wholly 
without  avail,  unless  the  object  be  owned, 
favoured,  blessed  of  God;  unless,  in  fact,  God 
does  it.  And  this,  not  in  any  garbled  meaning, 
which  would  destroy  the  force  of  language.  But 
it  is  in  such  sense  and  to  such  degree,  as  leaves 
the  Scripture  true  as  well  as  expressive  when  it 
says,  God  builds  the  house,  and  God  keeps  the 
city. 

But  the  doctrine  is  not  to  be  confined  to  these 
objects  alone.  The  house  and  city  are  here  spe- 
cified, in  order  to  make  more  definite  and  clear 
the  great  truth  which  the  passage  is  designed  to 
teach.  What  truth  ?  That  in  all  the  business  of 
life,  men  are  at  the  same  time  utterly  helpless  in 
themselves,  and  wholly  dependent  on  God. 

So  that,  what  you  claim  as  a  warrant  for  inac- 
tion in  spiritual  affairs  is  not,  in  the  least  possi- 
ble degree,  more   decisive  and  clear,  than  that 


70  INABILITY    AN    INSUFFICIENT   EXCUSE 

afforded  touching  any  and  every  worldly  interest. 
In  both  cases,  the  Scripture  teaching  is  precisely 
the  same — namely,  the  total  helplessness  of  man, 
and  his  absolute  need  of  aid  from  God's  almighty 
power.  And  it  were  just  as  wise — -just  as  con- 
sistent with  hope  for  desirable  results — to  plead 
this  absolute  dependence  and  do  nothing,  when 
any  worldly  interest  or  pursuit  is  presented,  as 
to  plead  and  act  thus,  when  the  service  of  God 
and  the  welfare  of  the  soul,  is  the  matter  urged 
upon  your  regard. 

Still,  however,  often  do  we  hear  the  plea,  re- 
solutely offered,  as  though  a  valid  reason  for  in- 
action in  the  latter  case — while  it  is  never  thus 
spoken  of  and  applied  in  the  former. 

Sect.  4.  The  probable  reason  why  this  inability 
is  more  urged  in  spiritual  than  in 
temporal  affairs. 

In  the  preceding  statements,  the  following  re- 
markable anomaly  has  appeared.  The  very 
same  inspired  book,  in  reference  to  the  very 
same  individuals,  teaches  the  same  identical 
truth,  as  equally  applicable  to  their  case  in 
all  circumstances  and  pursuits.  And  3'et,  labo- 
riously and  anxiously  toiling  in  afikirs  of  this  life, 
the  application  of  that  truth  is  almost  entirely 
forgotten  or  disregarded — while  in  reference  to 
spiritual  affairs,  it  is  eagerly  seized  as  sufHcient 
reason  for  doing  nothing.     Why  this  is  the  case. 


FOR   NEGLECTING    GOD's   ACCEPTED   TIME.         71 

each,  thus  treating  Divine  truth,  should  very  seri- 
ously inquire,  and  endeavour  candidly  to  answer, 

A  varied  answer  might  be  given.  But,  for  the 
present,  I  may  assign  the  following,  as  a  true  and 
sufficient  explanation  of  this  difTcrent  use,  and 
conseqifent  abuse  of  revealed  truth.  In  ordinary 
worldly  affairs,  the  affections  and  desires  of  men 
are  enlisted ;  while,  in  reference  to  spiritual  and 
future  interests,  they  are  in  a  state  either  of  en- 
tire insensibility  to  Divine  things,  or  of  strong 
and  positive  hatred. 

Now  every  thing  in  that  religion  which  secures 
the  salvation  of  the  soul,  is  more  or  le^s  directly 
and  necessarily  connected  with  the  service  of  God 
and  yielding  obedience  to  His  holy  law.  That  is, 
it  brings  thus  into  connection  with  the  same  Being 
and  same  government  in  reference  to  which  the 
Bible  saj's,  "  The  carnal  mind  is  enmity  against 
God  :  for  it  is  not  subject  to  the  law  of  God, 
neither  indeed  can  be." 

This,  indeed,  might  sufficiently  explain  why 
any  thing,  having  only  the  shacloiv  of  plcmsibiW?/, 
should  be  seized  and  urged  as  an  excuse  for  ne- 
glecting salvation,  if  the  necessar}'-  conditions  of 
receiving  it  must  bring  each  into  the  service  of 
God  and  obedience  to  his  law. 

The  natural  man  hates  them  both — is  enmity 
against  them  :  and  hatred  always  tends  to  sepa- 
ration and  neglect  at  least,  if  not  to  actual  oppo- 
sition from  him  in  whom  it  reigns.  Hence,  it  is 
not  surprising  to  find  persons  already  predisposed 


72  INABILITY    AN    INSUFFICIENT   EXCUSE 

by  their  own  feelings  of  hatred,  Avhen  conscience 
or  pious  entreaty  is  demanding  prompt  attention 
to  personal  salvation,  laying  hold  of  the  idea  that 
they  cannot.  Evidently  the  semblance  of  that  plea 
is  furnished  by  the  Bible.  And  thus,  even  -with- 
out pausing  to  consider,  whether  what  they  offer  is 
really  the  reason,  they  succeed  in  excusing  them- 
selves from  all  effort  for  the  divine  glory,  and 
salvation  of  their  own  souls. 

But  the  feelings  of  the  unregenerate  are  not  fully 
described,  when  spoken  of  as  alienated  from  God. 
The  Bible  regards  and  speaks  of  them,  "As  men 
of  the  world,  who  have  their  portion  in  this 
life."  Ps.  xvii.  14.  And  all  experience  testifies 
that  they  are  so  of  this  world  and  have  their  portion 
here,  that  their  plans  and  efforts,  joys  and  griefs, 
are  for  the  most  part  limited  by  the  present.  Be- 
hold an  unrenewed  man  in  sorrow,  and  listen  if 
the  reason  which  he  assigns,  is  not  f^xilure  in  some 
possessed  or  hoped  for  worldly  good.  See  him 
joyful,  and  witness  if  that  which  inspires  his 
joy,  is  not  altogether  of  an  earthly  nature.  View 
him  while  planning  or  making  effort, and  observe 
how  exclusively  that  which  is  thus  securing  his 
thoughts  and  energies,  pertains  to  the  life  that 
now^  is.  What  stronger  evidence  of  supreme  af- 
fection could  be  afforded  or  required  than  this  ? 
According  as  the  world  smiles  or  frowns,  com- 
pletely and  constantly  to  be  regulated  and  con- 
trolled, as  to  one's  joys  and  sorrows,  hopes  and 
fears,  plans  and  efforts.    Hence,  with  their  hatred 


FOR   NEQLECTLNG   GOD's   ACCEPTED   TIME.  73 

of  God,  on  the  one  hand — and  their  strong  affec- 
tion for  the  world,  on  the  other — we  see  abundant 
reason  why,  in  spite  of  truth,  worldly  objects  are 
so  ardently  sought,  and  spiritual  interests  so  re- 
solutely refused.  But  the  reader  will  bear  in 
mind  that  following  thus  the  impulse  of  passion 
— and,  irrespective  of  right  or  wrong,  neglecting 
what  you  hate,  and  striving  for  what  you  love 
and  desire — while  it  may  and  undoubtedly  does 
affect  your  conduct  in  relation  to  these  affairs,  it 
does  not  in  the  least  affect  the  truth  in  question. 
It  remains  a  Bible  truth  still,  that  if  any  thing 
even  in  matters  strictly  pertaining  to  this  life, 
is  accomplished  among  men,  and  therefore  by  you, 
God  is  literally  and  truly  the  Author  of  it.  And, 
as  already  noticed,  it  is  a  truth  not  in  the  least 
more  plainly  and  strongly  taught  in  reference  to 
your  spiritual,  than  your  temporal,  most  simple, 
and  every  day  concerns. 

But,  perhaps,  another  and  equal  reason  for  this 
difference  of  conduct,  touching  spiritual  and  tem- 
poral interests  is,  that  in  the  business  of  the 
world,  even  impenitent  men  both  admit  and  act 
upon  an  important  principle,  which  in  spiritual 
affairs  they  leave  entirely  out  of  view. 

This  leads  to  the  third  general  head  which  was 
proposed — the  intervention  of  means  between  the 
Power,  and  the  needy,  dependent  creature. 
7 


74  inability  an  insufficient  excuse 

Sect.  5.  Though  man,  even  for  his  temporal  good, 
IS  so  dependent  on  God — yet  God  blesses 

MAN,  IN    connection   WITH   THE    DILIGENT 
USE    OF   ESTABLISHED  AND    ACKNOWLEDGED 

MEANS. 

In  evidence  of  this,  let  the  reader  turn  to  the 
second  passage  which  stands  at  the  head  of  this 
chapter.  Notice  has  abeady  been  taken  of 
the  fact,  that  whatever  it  is,  in  the  varied 
pursuits  of  life,  to  which  men  may  turn  their  at- 
tention, that  is  the  object  to  be  gained — but 
that  the  power  which  secures  it,  is  wholly  of  God. 
And,  so  literally  is  this  the  case,  that  if  God 
should  not  exert  His  power  in  furtherance  of 
that  object,  all  human  efforts  must  prove  vain 
and  fruitless. 

The  universal  applicability  of  this  truth  ap- 
pears evident,  when  the  building  of  a  house,  and 
the  keeping  of  a  city,  are  the  objects  cited  for 
illustration.  But  the  peculiar  structure  of  the 
passage  is  worthy  of  notice — "  Except  the  Lord 
build  the  house,  the//  labour  in  vain  thcd  build  it." 
Here  it  will  be  observed,  two  classes  of  builders 
are  distinctly  mentioned — The  Lord  builds ;  and 
they,  that  is  men  the  labourers,  build  it.  And 
we  are  no  more  at  liberty  to  exclude  one  class 
of  builders,  than  the  other.  Neither  can  we 
make  any  such  exception,  without  marring  the 
beauty  and  force  of  the  truth  which  it  is  de- 
signed to  convey.     What  is  that  truth  ?     Why, 


FOR   NEGLECTING    GOD's   ACCEPTED   TIME.  75 

labour  they  whosoever,  and  howsoever  long,  if 
God  docs  not  build,  their  labour  is  but  vain — abso- 
lutely, the  house  tvill  not  he  built.  But,  at  the  same 
time,  though  God  builds  or  secures  the  result,  it 
is  tvhik  men  as  builders  are  laborioushj  eiujarjed. 

That  is,  notwithstanding  they  are  so  wholly 
dependent  on  God,  men  are  required  to  be  as  dili- 
gent lahonrei's  for  the  end  designed,  as  though  all 
depended  upon  themselves.  If  they  are  not  thus 
employed,  ordinarily  God  does  not,  and  wOl  not 
build  the  house,  or  keep  the  city.  How  direct 
and  clear  the  inference,  therefore,  that  for  the 
attainment  of  those  ends  which  men  have  in 
view,  and  are  permitted  to  secure,  the  careful, 
persevering  exertion  of  their  own  mental  and 
physical  powers,  is  an  appointed  medium  through 
tvhich  God  is  pleased  to  exert  His  power  and  com- 
municate His  blessings. 

A  medium,  because  of  this  Divine  appoint- 
ment so  essential,  that  where  it  is  wanting,  men 
may  not  even  hope  for  the  object  to  be  gained. 

Experience,  also,  unites  in  the  teaching  of  this 
and  other  passages. 

On  the  one  hand  we  universally  find,  that 
though  the  soul  of  the  sluggard  desires,  he 
has  nothing.  Prov.  xiii.  4.  That  drowsiness 
clothes  a  man  with  rags.  Prov.  xxiii.  21. 
That  if  one  neglects  to  plough  and  sow  and 
cultivate,  when  harvest  comes,  he  shall  beg 
and  have  nothing.  Prov.  xx.  4.  That  is,  if 
any  refuses  or  fails  to  put  forth  effort  for  the 


76  INABILITY    AN    INSUFFICIENT   EXCUSE 

attainment  of  any  desirable  good,  though  God  be 
its  Source  and  Author,  that  man  may  expect  most 
certainly  to  want. 

So  when  earthly  good  is  possessed,  the  care 
and  economy  of  men  are  called  for,  if  they  pre- 
serve it.  Uniformly  wastefulness,  in  excessive 
self-indulgence,  shows  a  loss,  and  presently  « tvant 
of  life's  ordinary  comforts.  God  does  not  pre- 
serve treasures,  or  worldly  support,  in  opposition 
to  this  law.  The  drunkard  and  the  glutton 
shall  come  to  poverty.  Prov.  xxiii.  21.  By 
means  of  a  whorish  woman,  a  man  is  brought  to 
a  piece  of  bread.  Prov.  vi.  26. 

On  the  other  hand  we  see,  that  it  is  only 
the  man  who  tilleth  his  land,  who  has  plenty  of 
bread.  Prov.  xii.  11.  That  the  soul  of  the 
diligent  shall  be  made  fat.  Prov.  xiii.  4.  That 
it  is  the  man  who  is  diligent  in  his  business 
who  stands  before  kings — or,  attains  to  positions 
of  honour  or  trust.  Prov.  xxii.  29.  That  is, 
though  worldly  advantages  come  from  God,  He 
chooses  neither  to  bestow  nor  to  preserve  them, 
independenUy  of  care  and  effort  on  the  part  of  those 
who  would  receive  them.  This,  as  a  law,  expe- 
rience has  fully  established.  Hence,  when  men 
would  realize  their  desires  and  expectations  in 
matters  of  this  nature,  we  find  that  they  conform 
to  this  unyielding  law.  And,  by  a  necessity 
which  it  imposes,  they  will  plan  and  toil  as  if 
the  essential  instrumentalities  and  power  were  all 


FOR   NEGLECTING    GOD's   ACCEPTED   TIME.  77 

at  their  own  command — and  the  object  desired, 
wholly  at  their  bidding. 

In  itself  considered,  such  diligence  is  right — > 
is  perfectly  consistent  with  the  Divine  Word. 
Yet,  so  deeply  would  the  same  word  impress 
upon  us,  that  all  which  man  can  do  is  an  instru- 
mmtality  only,  while  God  is  the  true  and  onhj  effi- 
cacious potvcr  in  gaining  any  object,  that  we  have 
an  express  warning,  and  solemn  example  against 
a  contrary  feeling. 

Says  Moses  to  ancient  Israel,  in  reference  to 
this  very  point,  Beware,  lest  tlwxi  say  in  thy  heart, 
my  power  and  the  might  of  my  hand,  hath 
gotten  me  this  wealth.  But  thou  shalt  remember 
the  Lord  thy  God :  for  it  is  He  that  giveth  the 
power  to  get  tvealth.  Deut.  viii.  II — 18.  As  else- 
where industry  is  commanded,  it  is  hereby  im- 
plied and  therefore  expected,  that  they  will  la- 
bour for  this  wealth.  Otherwise,  where  would  be 
the  ground  of  the  caution  ?  Where  the  shadow 
of  a  reason  for  saying,  "  My  power  and  the  might 
of  my  hands  hath  done  it,"  if,  in  reference  to  such 
result,  they  had  been  totally  inactive  ?  And 
yet,  in  the  very  putting  forth  of  the  need- 
ful effort,  how  earnestly  are  they  cautioned  against 
harboring  the  feeling,  that  after  all,  the  power  for 
securing  it  is  not  entirely  from  God  !  He  giveth 
the  power  to  get  wealth — as  truly,  and  with- 
out doubt  in  the  same  sense,  as  he  gives  the  power 
that  builds  a  house  or  keeps  a  city. 

Notice,  too,  the  case  of  the  king  of  Babylon. 


78  INABILITY    AN    INSUFFICIENT   EXCUSE. 

For  a  season  he  was  dethroned,  driA^en  from 
among  men,  and  had  his  dwelling  and  his  food 
with  the  beasts  of  the  field.  What  was  his 
fault  ?  At  the  end  of  twelve  months,  he  walked 
in  the  palace  of  the  kingdom  of  Babylon  and  said, 
"  Is  not  this  great  Bab^don,  that  /  have  built  for 
the  house  of  the  kingdom,  by  the  might  of  my 
power,  and  for  the  honour  of  my  majesty."  Dan. 
iv.  29 — 33..  The  prominent  evil  here  exhibited 
is,  ascribifig'  to  his  own  power  and  might  the 
splendor  and  comfort  of  his  capital.  This  was 
that  pride  of  self,  and  infidelity  towards  God, 
that  called  for  the  severe  chastisement  which  he 
suffered.  How  long  was  his  punishment  to  be 
endured  ?  Only  until  the  evil  for  which  it  had 
been  sent,  should  be  fully  corrected.  "  Seven 
times  shall  pass  over  thee,  until  thou  know  that 
the  Most  High  ruleth  in  the  kingdom  of  men,  mid 
giveih  it  to  ivhomsoever  He  will'''  That  is,  though 
a  king  with  wealth,  and  power,  and  grandeur,  and 
multitudes  of  men  apparently  at  his  command — 
yet  he  most  grievously  ofi'ends,  when  claiming 
these  as  absolutel}^  his  own,  and  independently 
of  God  Most  High. 

From  all  which  it  is  manifestly  to  be  gathered, 
that  while  planning  and  labouring  even  in  the 
affairs  of  this  life,  any  thing  short  of  entire  depen- 
dence on  God,  is  not  only  contrary  to  a  Bible  doc- 
trine— but  it  is  so  highly  sinful  and  displeasing 
in  Ilis  sight,  as  to  deserve  and  loudly  to  call  for 
punishment  at  His    hands.     And  the    fact  that 


FOR    NEGLECTING    GOD's    ACCEPTED    TIME.  79 

such  multitudes  labour  with  this  same  self- 
confidence,  without  any  visible  manifestation  of 
the  displeasure  of  God,  is  no  more  to  be  regarded 
as  evidence  that  they  are  right,  than  that  mul- 
titudes when  breaking  the  Sabbath,  or  swear- 
ing, or  stealing,  are  doing  right,  if  no  judgment 
suddenly  overtakes  them.  On  all  these  points, 
in  common  with  that  before  us,  by  precept  and 
warning,  by  promise  and  threatening,  God  has 
most  plainly  stated  His  mind  and  purpose. 
Moreover,  at  intervals  along  the  history  of  the 
world,  he  has  come  out  in  swift  displeasure 
on  some,  and  thereby  given  warning  to  others. 
And  it  must  prove  most  disastrous  to  those 
who  infer,  that  because  His  judgments  are  hid, 
the  thing  once  forbidden  and  avenged  ceases 
to  be  wrong.  Abundantly  are  we  taught,  that 
this  is  not  the  period  for  p?'o?)ipt  find  general  judg- 
ment 

But,  although  God  is  thus  jealous  of  His 
honour,  and  will  not  give  His  glory  to  another — 
and  though  the  efforts  of  men,  in  themselves, 
are  unavailing,  and  at  best  are  but  means — 
yet,  so  important  are  they  as  a  Divine  ap- 
pointment, that  unless  these  means  are  em- 
ployed, the  object  ordinarily  is  not,  and  cannot 
be  secured. 

So  long  as  this  truth  is  thus  confined  to  mat- 
ters of  this  life,  I  doubt  not  that  any  reader 
will  readily  admit  it.  But  I  must  proceed  to 
show  : — 


80         inability  an  msufficient  excuse 

Sect.  6.  That  as  in  temporal,   so  in    securing 

SPIRITUAL    interests,  MEANS    ARE    TO   BE 
EMPLOYED. 

This  is  clearly  implied  in  the  declaration  of 
our  Saviour — for  the  drawing  to  which  He  refers 
evidently  supposes  means  of  communication  be- 
tween God  and  the  creature.  By  this  is  meant, 
that  as  certainly  as  in  the  business  of  the  pre- 
sent life,  so  certainly  as  touching  the  salvation 
of  the  soul  in  the  future  life,  God  has  appointed 
means  through  which,  and  ordmarihj  through  tvhich 
alone,  He  is  pleased  to  exert  His  power  in  saving 
men,  by  bringing  them  to  Christ.  And  these 
means  men  can  no  more  neglect  with  impunity, 
than  those  which  are  appointed  for  attaining  any 
w^orldly  end  they  may  have  in  view.  In  their 
use,  moreover,  we  are  to  employ  them  loith  a  dili- 
gence, zeal,  and  perseverance,  corresponding  to  our 
use  of  worldlj^  means  for  worldly  ends. 

As  to  what  these  means  severally  are,  it  would 
protract  this  section  and  chapter  beyond  the  length 
desired,  should  I  fully  dwell  upon  them  all.  But 
it  falls  within  my  province  to  show,  that  there 
are  such  authorized  instrumentalities — known  and 
spoken  of  as  ''  means  of  grace' — which  every  one, 
hoping  for  spiritual  favours  from  God,  necessa- 
rily must  expect  to  employ  if  his  hope  i«  realized. 
These  are  the  same,  so  often  urged  upon  profes- 
sors in  the  church,  who  are  assured,  that  to  ne- 
glect the  use  of  them,  must  prove  the  cause  of 


FOR    NEGLECTING    GOD's   ACCEPTED    TIME.  81 

spiritual  darkness,  doubt,  ^Yandering  from  duty, 
and  falling  into  sin.  And  the  reason  given  is, 
that,  apart  from  their  use,  God  gives  no  encour- 
agement to  hope  for  spiritual  favours  at  His  hand. 
But,  if  they  are  faithfully  and  rightly  improved, 
as  means  only,  and  -with  prayerful  confidence  in 
Him  alone,  these  blessings  may  be  enjoyed. 
Precisely  thus  would  we  reason  with  the  im- 
penitent also.  Use  these  means,  because  God 
has  appointed  them  as  the  medium,  through 
which  He  is  pleased  to  communicate  His  power 
for  drawing  the  sinner  to  Christ,  and  saving  his 
soul.  Because,  also,  those  means  neglected,  we 
wait  in  vain  for  the  exertion  of  that  saving 
power. 

Do  you  ask  that  I  be  more  explicit  ?  Then 
you  will  carefully  attend  upon  the  few,  out  of 
many,  that  I  may  adduce.  Says  the  apostle, 
It  pleased  God  by  the  foolishness  of  preaching, 
to  save  them  that  believe.  1  Cor.  i.  21 — 24. 
Here  observe,  1.  The  end  proposed  is  the  same 
with  that  we  now  consider — namely,  the  salva- 
tion of  the  souls  of  men,  or  its  equivalent,  their 
coming  to  Christ.  Of  all  human  wants,  it  is  that 
which  is  supremely  desirable.  Observe,  2.  Who 
it  is  that  secures  this  salvation,  to  every  soul  that 
possesses  it.  In  accordance  with,  and  therefore  ad- 
ditional proof  of,  the  teachingin  a  previous  section, 
the  passage  cited  affirms  that  it  is  God  who  saves. 
But,  3.  Does  God  thus  save,  apart  from,  inde- 
pendently of,  or  in  opposition  to  means  appointed 


82  INABILITY   AN   INSUFFICIENT   EXCUSE 

and  known  for  this  purpose  ?  Whatever  God 
7uight  possibl//  do  in  any  particular  case,  the  pas- 
sage cited  gives  not  the  least  encouragement  to  ex- 
pect salvation  at  Ilis  hands,  apart  from  a  clearly 
appointed  method  for  the  purpose.  It  pleased 
God,  hi/  the  foolishness  of  preaching,  to  save. 
That  is,  the  preaching  of  the  gospel — though  in 
the  estimation  of  the  worldly  and  unbelieving 
it  be  but  foolishness — is,  nevertheless,  that 
which  God  is  pleased  to  employ  for  bringing  men 
to  Christ  and  heaven.  Mark !  how  explicit ! 
God  saves  by  the  preaching  of  the  gospel.  A 
regular,  devout,  and  earnest  attendance  upon  the 
preached  gospel  is  here  urged,  therefore,  by 
other  reason  than  the  command,  "  Reverence  my 
sanctuary" — "  Forsake  not  the  assembling  of 
yourselves  together."  It  is  to  us  a  channel 
chosen  and  prepared,  appointed  and  revealed 
by  God  Himself,  for  the  descent  of  spiritual 
blessings,  and  the  communication  of  that  power 
which  alone  can  bring  to  Christ  and  endless  life. 
Besides  attention  to  the  preaching  of  the  gos- 
pel, we  are  also  ftiithfully,  by  reading  and  medi- 
tation, to  use  the  written  word.  Our  Saviour  in 
praying  to  his  Father  offers  this  petition,  Sanctify 
them  through  thy  truth  :  thy  w^ord  is  truth. 
Jno.  xvii.  17.  Sanctification  is  holiness.  And 
as  holiness  is  that,  without  which  no  man  shall 
see  the  Lord,  it  is  in  fact  salvation  that  He  asks 
for  those,  on  whose  behalf  He  prays.  lieb.  xii. 
14.     At  the  same  time,  by  asking  the  Father  to 


FOR   NEGLECTINQ   GOD's    ACCEPTED   TIME.         83 

perform  it,  He  teaches,  that  to  secure  this  holiness 
in  order  to  this  salvation,  is  the  ivorJc  of  God. 
But  how  does  God  Himself  ellbct  it  ?  Is  it  with 
or  without  means  ?  On  this  point,  the  language 
of  our  Lord  is  most  clear  and  instructive — "  Sanc- 
tify them  through  thy  truths  That  is,  the  truth 
of  the  Divine  word  is  an  additional  instrumen- 
tality, through  which,  when  employed,  we  may 
hope  that  God  will  bestow  the  blessings  of  his 
grace.  The  nature  of  the  case  might  lead 
us  to  infer,  that  our  imrt  is,  to  strive  after  ac- 
quaintance with  that  word.  But  hear  the  direc- 
tion of  Christ  himself,  to  those  who  desired  and 
anticipated  eternal  life.  Search  the  Scriptures. 
Jno.  V.  40.  So  the  apostle  tells  us,  that  hiotu- 
ing  the  Scriptures  is  essential  to  being  made  wise 
unto  salvation,  through  faith  which  is  in  Christ 
Jesus.  2  Tim.  iii.  15,  16.  So  that  faith  is  to  be 
desired  and  sought.  But  what  connection  is 
there  between  faith  and  the  sacred  word  ?  Of 
the  Bereans  it  is  recorded,  therefore  many  of  them 
believed.  Acts  xvii.  11, 12.  Why?  Not  only 
because  they  attended  upon  the  word  preached — 
but  because  they  dailg  searched  and  compared  the 
preaching  itself  with  the  ivritten  tvord. 

I  may  here  pause  to  sa}',  that  the  part  which 
the  word,  both  read  and  preached,  is  designed  as  an 
instrumentality  to  perform,  is  to  enlighten  the  mind 
in  the  knowledge  of  God  and  of  His  saving  truth. 
And  this,  in  order  to  our  becoming  possessed  of 
all  the  gospel  .graces,  and  brought  into  confer- 


84  INABILITY   AND    INSUFFICIENT    EXCUSE 

mity  to  the  Divine  will.  Without  faith  it  is  im- 
possible to  please  God,  Heb.  xi.  6, — but  faith 
Cometh  by  hearing  the  word.  Rom.  x.  17.  God 
commandeth  all  men,  every  where,  to  repent, 
Acts  xvii.  30, — but  it  is  onl}'-  such  views  of  our 
standing  in  the  sight  of  God,  as  His  word  pre- 
sents that  can  cause  any  to  be  pricked  in  the 
heart  and  cry  out,  What  shall  we  do  ?  Acts  ii. 
37.  God  is  setting  forth  His  Son  as  a  propitia- 
tion and  only  ground  of  hope — but,  for  this  very 
reason,  we  are  urged  to  betake  ourselves  to  His 
sacred  revelation.  Search  the  Scriptures ;  for 
these  are  they  which  testify  of  Christ.  Jno.  v.  39. 
Naturally  we  are  surrounded  by  spiritual  dark- 
ness, and  greatly  exposed  to  doctrines  that  are 
false — but  in  the  Scriptures,  we  have  a  sure 
word  of  prophecy,  a  light  shining  in  a  dark  place, 
taking  heed  to  which,  and  we  shall  do  well.  2  Pet. 
i.  19.  And  when  any  would  instruct  and  guide, 
the  duty  of  each  who  hears  is,  by  going  to  the 
law  and  the  testimony,  to  see  if  they  speak  accord- 
ing to  that  word.  Isa.  viii.  20.  God  is  demand- 
ing, that  as  His  servants,  we  should  yield  up  our 
members  as  instruments  of  righteousness  unto 
Him,  Rom.  vi.  13, — but  to  guide  our  service,  He 
has  given  us  His  word,  that  we  may  be 
thoroughly  furnished  unto  every  good  work, 
2  Tim.  iii.  15 — 17  ;  that  we  may  have  a  lamp  to 
our  feet  and  a  light  to  our  path.  Ps.  cxix.  105. 
In  short,  whatever  be  the  view  of  our  relation 
to  God,  and  whatever  the  feeling  and  duty  be 


FOR   NEGLECTLNG   GOD's   ACCEPTED   TIME.         85 

requires,  we  fiiul  this  Word  calculated  and  de- 
signed, as  an  instrument  in  the  hands  of  the  Spirit, 
to  secure  the  desired  result.     Eph.  vi.  17. 

Whether  it  be  doctrine,  reproof,  correction,  or 
instruction  in  righteousness  that  we  need,  for 
each  and  every  purpose  and  at  all  times,  God's 
inspired  word  is  profitable.  And  so  essential  is 
it,  so  highly  above  all  His  name  does  God  mag- 
nify that  word,  that  ordinarily  from  the  one  who 
slights  it — and  so  lonr/  as  he  sliglds  it — does  God 
withold  those  blessings  of  His  grace  which  it  makes 
known,  which  sinful  men  do  need,  and  which  are 
indispensable  in  order  to  salvation. 

Again,  by  his  prophet,  God  says,  I  will  yet 
for  this  be  inquired  of  by  the  house  of  Israel  to 
do  it  for  them.  Ezek.  xxxvi.  37.  Says  our 
Saviour,  How  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  them  that  ask 
him !  Every  one  that  asketh,  receiveth ;  and  he  that 
seeketh,  fmdeth.  Lu.  xi.  10,  13.  Here,  as  be- 
fore, we  have  plainly  implied  both  our  need  and 
dependence.  But,  at  the  same  time,  comes  to 
view  that  other  truth  which  now  engages  us, 
that  the  needy,  helpless  man  may  hope  to  receive 
from  God  upon  whom  he  depends,  only  by  a 
Divinely  appointed  medium.  What  is  that  me- 
dium ?  In  order  to  granting  any  good,  especiall}^ 
the  gift  of  His  Spirit,  God  will  be  inquired  of  by 
those  who  desire  or  need  it — those  who  expect 
to  receive,  must  ask  Him  for  it.  In  short,  for 
blessings  at  the  hand  of  God,  mm  must  pnu/. 


86  INABILITY    AN    INSUFFICIENT   EXCUSE 

We  need  not  attempt  to  philosophize  upon  the 
connection  between  praj^er  to  God,  and  His  be- 
stowment  of  any  favour.  All  that  is  necessary 
to  be  known,  is  His  prescribed  plan  and  settled 
purpose,  touching  the  course  we  are  to  pursue. 

He  absolutely  holds  the  blessing,  deprived  of 
which  man  must  be  forever  miserable — especially 
when  the  blessing  specified  is  the  Holy  Spirit, 
unchanged  by  whom,  and  none  can  see  the  king- 
dom of  God,  Jno.  iii.  5  ;  and  then  both  for  warn- 
ing and  encouragement,  says  to  all  who  would 
possess  and  enjoy  that  heavenly  aid,  ^'  I  will  be 
inquired  of."  "  Ask,  and  it  shall  be  given  you." 
You  may  speculate  upon  the  fact,  that  prayer  can 
neither  inform  God  concerning  your  circum- 
stances, nor  assist  Him  in  imparting  the  bles- 
sing. This  may  serve  as  mere  speculation,  and, 
in  itself,  undoubtedly  is  true.  Still,  if  on  this 
or  any  other  account  you  ftiil  to  pray,  when  God 
has  commanded  prayer  and  promised  assistance 
and  favour  only  in  answer  to  it,  hi/  reason  of  that 
neglect  alone,  j'ou  are  left  iviihoid  the  least  ivarrant 
to  Jiope  for  His  smile  and  blessing.  And  proba- 
bilities all  favour  the  belief,  that  so  long  as  this 
neglect  continues,  that  smile  and  blessing  will  not 
be  received  by  you. 

In  all  God's  word  no  ground  appears  for  the 
belief,  that  any  soul  was  ever  saved  that  did  not 
pray.  Before  the  spiritual  sight  is  given,  and  the 
Holy  Spirit  in   full  measure  bestowed,  in  each 


FOR   NEGLECTIKG    GODS   ACCEPTED   TIME.  87 

case    it  becomes  a    historical  truth,    Behokl  he 
pmyeth.    Acts  ix.  11. 

Even  though  God's  favour  he  ^vi(•kealy  disre- 
garded, and  prayer  restrained  until  the  very  close 
of  life— yet  then,  if  the  desire  and  hope  turn 
to  heaven,and  God  in  His  wondrous  compassion, 
[See  Chap.  I.  Sect.  G,]  at  such  an  hour  should 
notice  him,  it  will  be  in  answer  to  a  prayer,  kin- 
dred to  that  of  the  dying  thief,  Lord,  remember 
me,  when  thou  comest  into  thy  kingdom.  Luke 
xxiii.  42.  So  that  I  may  safely  enumerate 
prayer  as  one  of  the  means  to  be  employed— a 
medium  so  established  and  important  that,  so 
long  as  you  neglect  it,  you  can  have  no  consis- 
tent and  reasonable  hope  of  God's  salvation 
being  bestowed. 

I  need  not  specify  other  means  to  be  used.  It 
ymcandidli/,anxiousJi/,^xii\faithfuU!/  employ  those 
mentioned,  you  will  surely  gain  all  necessary 
knowledge  on  these  and  other  points;  if  any  will 
do  His  will,  he  shall  know  of  the  doctrine.  Jno. 
vii  17.  And  if  you  will  not  thus  employ  the 
few,  it  were  idle  to  hope  that  a  greater  number 
in  the  form  of  duties,  though  means  for  securing 
grace  and  eternal  salvation,  would  engage  your 
serious  thought  and  action. 

Enough  has  been  shown,  to  accomplish  the  ob- 
ject of  this  section.  What  is  that  object  ?  To 
show  that  God  in  His  word  has  made  known  cer- 
tain duties,  as  means  to  be  employed  by  men  in 
the  work  of  their  salvation— has  spoken  of  and 


88  INABILITY   AN   INSUFFICIENT   EXCUSE 

promised  Ilis  saving  blessing,  in  connection  Avith 
the  performance  of  those  duties — hut  never  apart 
from  them.  So  that,  though  they  are  helpless  and 
He  must  draw  them  to  the  only  Saviour,  it  is 
through  these  means  of  His  appointment,  that 
they  must  look  for  him  to  operate.  And  yet,  in 
no  instance  is  the  language  or  connection  such, 
as  either  to  teach  or  fairly  imply,  that  the  man 
himself  performs  the  needful  and  saving  work. 
However  diligent  and  laborious  man  may  be  in 
reading  or  hearing  the  word,  in  prayer,  or  in  the 
performance  of  any  other  service  made  known  as 
a  means  of  grace,  the  saving  result  is  uniformly 
ascribed  to  God. 

But  the  reader  will  observe  that  this  is  pre- 
cisely what,  in  the  last  section,  we  found  to  be 
the  teaching  of  Scripture,  respecting  all  even  the 
most  ordinary  engagements  of  life. 

Thus  the  way  appears  prepared  for  the  subject 
of  the  next  section — 

Sect.  7.    As   touching  your  own   helplessness, 

YOUR  DEPENDENCE  ON  GOD,  AND  THE  USE 
OF  jMEANS,  in  OBTAINING  BOTH  TEMPORAL 
AND  SPIRITUAL  GOOD,  YOUR  POSITION  IS 
PRECISELY  THE  SAME. 

That  is,  on  the  one  hand,  you  have  no  more 
right  to  say  or  feel  that  you  can,  of  yourself, 
build  a  house,  raise  a  crop,  or  secure  wealth,  than 
to  say  or  feel  that  you  are  able  to  save  your  soul. 
On  the  other  hand,  you  have  no  more  warrant  in 


FOR    NEGLECTING    GOD's    ACCEPTED    TIME.  89 

looking  for  spiritiial  safet}'  and  happiness,  while 
doing  nothing  for  the  [)urpo.sc — than  in  anticipa- 
ting the  erection  of  a  house,  wiiile  no  appro- 
priate means  are  emj)loye(.l.  Are  3'oii  here  dis- 
posed somewhat  to  differ — and  reply  that  ficts 
do  not  fully  bear  out  this  theory  ?  What  theory 
and  facts  ?  The  theory  is,  that  the  efforts  of 
men  put  forth  in  certain  ways,  are  both  appointed 
and  used  as  means  for  conveying  blessings,  either 
temporal  or  spiritual,  from  God  to  men.  The 
facts  supposed  to  be  against  it  are,  that  in  striving 
after  temporal  interests  w'e  see  so  many  succeed, 
while  in  reference  to  the  spiritual  so  many  fail. 
Therefore,  that  the  same  theory  or  principle 
cannot  be  equally  applicable  to  both. 

It  has  been  already  shown //w»  ^Scri/rlure,  that 
the  same  theory  or  principle  is  equally  ap- 
plicable to  both — and  with  this  testimony,  we 
should  remain  satisfied.  But  I  am  anxious  that 
the  reader  should  feel  how  strictly  it  applies — 
how  constantly  and  properly  you  are  called  upon 
to  act — and  yet,  as  to  success,  are  helpless  and 
w^holly  dependent  on  God.  Let  us  then  examine 
the  case  in  several  aspects,  as  an  objector  would 
naturally  suggest. 

1.  I  need  not  stop  to  convince  3'ou  of  the  con- 
nection in  worldly  matters,  between  human  ef- 
forts as  means,  and  the  end  desired.  This 
already,  in  the  present  chapter,  has  sufficiently 
engaged  us.  [See  Sect.  5.]  All  see,  know,  and 
admit,  that  indifference  and   inaction  here,  are 

8* 


90  INABILITY    AN    INSUFFICIENT    EXCUSE 

certainly  followed  by  want  of  the  oLject,  how- 
ever desirable  it  may  be. 

At  the  same  time,  there  are  some  things 
which  they  readily  acknowledge  they  cannot  do 
— for  instance,  to  cause  grass,  or  grain,  or  irra- 
tional animals  either  to  live  or  thrive — though, 
in  a  great  measure,  to  prosperity  in  these  identi- 
cal forms  they  ma}^  be  looking  forward  for  sup- 
port and  comfort. 

The  Bible  throughout,  as  we  have  seen,  only 
generalizes  this  concession,  and  applies  it  to  every 
thing — building,  guarding  a  city,  or  in  any 
method  seeking  to  gain  or  secure  wealth  or 
earthly  good.  It  is  affirmed,  however,  as  the 
point  of  the  objection,  that  men  generally  suc- 
ceed in  such  matters  by  these  means.  Hence,  it 
is  reasonable  to  regard  these  efforts  as  the  means 
appointed  for  attaining  the  end  desired,  and  equally 
unreasonable  to  think  of  success  without  them. 
The  intimation  here  is  important,  bearing  on  the 
case  in  hand,  and  therefore  deserves  briefly  to  be 
examined. 

Candidly  ask  yourself,  tvhilc  the  laiv  is  miyield- 
ing,  concerning  the  use  of  means  in  order  to  even 
temporal  good — does  not  failure  so  often  attend 
their  use,  as  to  prove  conclusively  that  the  result 
is  not  at  human  bidding,  or  within  human  power  ? 
And  it  does  not  destroy  the  force  of  this  inquiry, 
though  we  say  that  the  spiritual  being  more  impor- 
tant than  the  temporal,  God  disappoints  in  the 
latter,  to  impress  us  the  more  with  our  essential 


FOR   NEOLECTLNCf    GOD's    ACCEPTED    TIME.  91 

need  of  the  ibriner.  Even  though,  at  times,  the 
result  might  iudicate  tliat  to  be  llis  definite  ob- 
ject— yet  tlie  fact  of  disappointing  ^Yhen  He  sees 
best,  shows  His  absolute  control. 

And  is  it  not  true  in  your  own  case,  and  have 
you  not  often  witnessed  it  in  others,  that  many 
plans,  though  carefully  laid,  have  yet  failed  of 
completion,  or  of  securing  the  end  desired  ?  How 
many  days  and  even  years,  have  ef!brts  been 
diligentl}^  and  laboriously  put  forth  for  some 
worldl}^  good,  which  never  came  into  the  posses- 
sion of  him  who  thus  had  toiled  ?  How  many 
have  striven  for  the  erection  of  a  house,  but  for 
some  reason,  -wholly  beyond  their  forecast  or 
control,  have  entirely  failed  ?  With  what  vigil- 
ance many  a  city  has  been  watched,  and  3'et  its 
quiet  and  safety  been  fearfully  disturbed  ?  How 
careful  the  plans,  how^  vigorous  the  eflbrts  in 
order  to  wealth,  and  yet  that  wealth  by  many 
such  was  never  secured  ?  How  many,  apparently 
most  deserving,  and  with  strong  reasons  for  an- 
ticipating success,  have  longed  and  striven  for 
places  of  trust  and  po.wer,  and  yet,  at  the  very 
moment  of  highest  hope,  have  been  disappointed  ? 

Indeed,  where  is  the  profession  or  pursuit, 
that  has  not  had  sorely  disappointed  votaries  ? 
Disappointed — not  because  the  individuals  were 
not  eagerly  desirous,  and,  with  careful  plans 
and  toil,  did  not  put  forth  corresponding  and 
well  adapted  elfort  to  secure  them — but  simply, 
because,  notwithstanding  all,  God  in  His  provi- 


92  INABILITY    AN    INSUFFICIENT    EXCUSE 

dence  and  for  sufficient  reasons,  did  not  ac- 
company their  use  of  means  by  His  efficient 
and  essential  blessing. 

It  must  result  from  want  of  observation,  reflec- 
tion, or  sincerity,  Avhen  any  either  feel  or  af- 
firm, that  in  temporal  affiiirs  ordinary  means  iini- 
versaU//  succeed.  The  ten  thousand  instances  of 
heart  burnings  and  heart  breakings,  of  sadness 
and  of  tears,  strongly  testify,  that  in  ten  thou- 
sand instances  daibj  tliey  do  fail.  Hence,  all 
argument  or  inference,  based  upon  their  un- 
failing success,  must  be  delusive.  But,  this 
occasional  or  frequent  failure  notwithstanding, 
none  would  be  disposed  to  argue  thence,  that  the 
use  of  means  is  vain.  All  know,  and  for  the 
most  part  act  upon  the  knowledge,  that  he  who 
utterly  neglects  them,  must  expect  always  and  cer- 
tainly to  be  left  destitute.  Their  success  in  some 
or  many  cases,  is  altogether  owing  to  the  bless- 
ing and  favour  of  God.  The  fact  that  at  any 
time  they  fail,  becomes  new  proof,  that  God  being 
absolute  and  independent  in  His  control,  some- 
times, for  wise  and  sufficient  reasons,  known  cer- 
tainly to  Himself  even  though  hidden  from  others, 
sees  best  to  thwart  them  from  the  end  designed. 
Hence  arises  the  commonly  acknowledged  fact, 
that  in  commencing  the  use  of  even  lawful  and 
necessary  means  for  attaining  any  earthly  object, 
no  man  is  able  positively  to  affirm  what  result 
shall  follow.  Of  this  only  can  he  he  certain,  that 
without  the  means,  the  realization  of  his  desires 


FOR   NEGLECTING    GOD's    ACCEPTED   TIME.  93 

cannot  reasonably  be  anlicipatetl.  Therefore,  he 
will  diligently  and  earnestly  emplo}^  them. 

Now  this  last  particuhir,  more  especially,  is 
what  is  ailirmed  and  now  urged  in  spiritual  mat- 
ters, and  wherein  the  similarity  of  the  case,  as 
touching  temporal  and  spiritual,  most  strikingly 
appears.  Note  well  this  point  of  similarity. 
That  for  securing  spiritual  as  well  as  temporal 
good,  God  is  pleased  to  operate  through  means, 
which  so  often  as  his  favour  and  blessing  attend 
them,  result  in  the  hoped  for  good.  And  as  a 
liccuUar  cncourmjcmcnt  in  regard  to  the  spiritual, 
if  in  "  the  accepted  time,"  truly,  sincerely,  ear- 
nestly, and  perseveringly  the  means  are  employed, 
they  ahvays  receive  His  favour  and  blessing  and 
secure  the  desired  result.  He  never  said  to  the 
seed  of  Jacob — nor  to  any  of  the  race — seek  ye 
me  in  vain.  Isa.  xlv.  19. 

But,  though  He  is  so  independent,  that  after 
the  utmost  that  man  can  do,  the  efficiency  or 
fruitlessness  of  means  is  wholly  at  his  disposal 
— yet,  without  the  use  of  the  means  which  He 
has  appointed  and  made  known,  as  no  temporal 
so  no  spiritual  good  may  be  expected.  That  is, 
it  will  be  in  vain  for  an}^  thus  to  hope  for  faith 
and  repentance,  which  shall  be  followed  b}^  par- 
don and  eternal  life.  This  does  and  alwa3^s  will 
hold  good,  even  in  the  case  of  the  reader. 

Were  3'ou  to  compare  the  two  classes  of  inte- 
rests, throughout,  in  the  aspect  now  contemplated, 
you  would  find  that  what  is  true  of  one,  is  true 


94  INABILITY   AN   INSUFFICIENT   EXCUSE 

of  the  other  also.  Then  Avh}^  should  not  the 
same  truth,  in  the  same  ch'cumstances,  and  in 
connection  with  the  same  individual,  be  followed 
by  the  same  result?  That  is,  if  you  really  can 
say  and  feel,  that  with  3^ou  this  inability  and 
dependence  present  a  practical  difficulty  in  spirit- 
ual matters,  what  can  lessen  the  same  difficulty 
in  relation  to  temporal  ?  And,  on  the  other 
hand,  if  you  do  not  regard  and  plead  any  such 
reason  for  not  engaging  in  the  temporal,  with 
what  consistency  can  you  so  eagerly  urge  it, 
as  an  excuse  for  not  attending  to  the  spiritual  ? 
For,  if  as  a  difficulty  it  is  a  valid  excuse  in  the 
one  case,  it  is  equalli/  so  in  the  other.  So  also, 
if  you  find  that  in  one  case  it  does  not  embarrass 
you  and  cripple  effort,  it  presents  quite  as  little 
occasion  for  embarrassment,  and  exercises  quite 
as  little  restraining  power  in  the  other. 

2.  If,  however,  you  still  persist  in  palliating 
your  spiritual  neglect,  by  urging  this  doctrinal 
plea — permit  me  seriously  to  inquire,  in  what 
form  can  you  present  the  argument,  in  which  the 
same  ansiver,  for  both  temporal  and  spiritual 
considerations,  will  not  be  cqiiall//  appropriate. 

When  urged  to  "give  diligence  to  make  your 
calHngand  election  sure" — in  other  words,  to  secure 
your  salvation — do  you  reply,  "  I  cannot  ?"  Then, 
as  the  same  answer  of  inability  would  contain 
the  same  truth  and  the  same  propriety,  why  not 
urge  it  when  called  to  attend  upon  any  earthly 
service  ?     As  already  seen,  without  God  please 


FOR   NEGLECTING    GOD's   ACCEITED   TIME.  95 

and  enable  you,  3'ou  cannot  cfTect  the  latter  more 
than  the  former.  Independently  of  llim  you 
cannot  build  a  house — associated  with  a  com- 
pany however  great,  you  cannot  keep  a  city. 

If  told  that  the  eternal  safety  of  j^our  soul 
should  fill  you  with  the  most  intense  anxiety,  do 
you  inquire,  Why  be  concerned,  seeing  it  is  God's 
work  to  give  both  grace  and  glory  ?  Then  why 
give  yourself  concern  about  any  worUlhj  interest, 
however  ardently  desired  ?  For,  it  is  no  less 
true,  that  after  all  you  can  either  plan  or  do, 
if  that  interest  is  secured,  God  alone  must  do  it. 

When  admonished  that  you  could  as  wisely 
hope  for  worldly  support  and  prosperity  while 
doing  nothing,  as  in  the  same  indolent  manner  to 
think  of  future  and  spiritual  welfare,  do  you 
answer,  that  there  are  well  established  means  to 
be  employed  for  the  securing  of  present  and 
worldly  good  ?  Wh}''  not  speak  thus  sensibly 
and  consistently,  in  reference  to  your  spiritual 
welfare  ?  In  this  case  also  means,  no  less  im- 
portant and  established,  call  for  earnest  and  care- 
ful attention.  In  this  case,  also,  there  are  means, 
the  neglect  of  which  renders  it  just  as  vain  to 
hope  for  needed  spiritual  results,  as  for  the 
sluggard  to  hope,  though  he  craves  the  support 
and  wealth  of  the  life  that  is. 

When  any  has  endeavoured  to  encourage  and 
cheer  you  by  the  scriptural  thought,  that  if  you 
"  believe  on  the  Lord  Jesus  Christ,"  your  eter- 
nal life  and  happiness   will  be  sure — have  you 


96 


INABILITY    AN    INSUFFICIENT   EXCUSE 


repelled  the  endeavour  by  repljnng,  "  Fuith  is 
the  gift  of  God?"  Grunted.  But  wh}'-  did  you 
not,  at  the  same  time,  remember  and  repeat,  that 
though  fjdth  comes  from  God,  it  comes  from  Him 
by  hearing  His  Avord  ?    Rom.  x.  17. 

When  exhorted  to  "  break  off  your  sins  by 
righteousness,"  because,  "  without  holiness  no 
man  shall  see  the  Lord" — have  you  quickly  cited, 
as  a  Bible  truth,  that  sanctification  or  making 
holy  is  the  work  of  God  ?  Why  not  cite  also, 
equally  in  accordance  with  the  Bible,  that  God 
sanctifies  through  His  truth,  which  is  His  word  ? 
Jno.  xvii.  17. 

When  you  may  have  been  rebuked  for  your 
indifference  to  God,  no  thankfulness  for  the 
past,  no  supplication  for  the  future — has  your 
ready  answer  been  in  harmony  with  the  ancient 
ungodl}^  What  profit  shall  I  have  if  I  pray  unto 
Him,  seeing  I  can  add  neither  to  His  knowledge 
nor  His  power?  Jobxxi.  15.  True.  But  if,  as 
we  have  seen,  He  has  promised  to  do  for  us  only 
upon  our  inquiring  of  Him,  to  give  only  upon 
the  condition  of  our  asking — does  it  not  clearly 
indicate  prcsimqitlon  on  your  part  to  expect  from 
His  hand,  w^hile,  by  prayer,  you  neither  inquire 
nor  ask  ? 

3.  And  then,  again  as  to  ahiUl?/  merely  to  use 
these  Divinely  appointed  means,  wherein  consists 
the  difference  in  this  ability,  whether  the  aim  be 
for  spiritual  or  temporal  benefits  ? 

With  what  greater  consistency  can  you  plead, 


FOR   NEGLECTLNG    GOD's   ACCEITED   TIME.  97 

I  cannot  pray,  or  I  cannot  read,  or  hear,  or  medi- 
tate upon  the  word  of  God,  than  you  could  urpje 
the  same  concerning  this  book  ^Yhich  3'ou  now 
peruse,  or  any  other  book  ?  Attendance  on  truth, 
and  prayer,  and  other  reh'gious  means,  is  no  less 
within  your  power,  tlian  are  any  of  the  instru- 
mentalities designed,  and  needful  for  the  attain- 
ment of  some  worldly  end.  This  the  frequent 
practice  of  even  ungodly  men  confirms — at  times 
when  imminent  peril  arouses  them  to  a  sense  of 
need,  and  awakens  a  corresponding  and  earnest 
desire. 

For  notice  cases,  in  which  such  have  found 
themselves  thus  exposed,  and  see  if  thoughts  of 
inabilit}^  then  deterred  them  from  effort  to  secure 
spiritual  favours — the  smile  and  blessing  of  God. 
If,  by  some  sudden  calamit}^  he  be  threatened 
with  speedy  death,  docs  he,  for  a  moment,  think 
or  speak  of  himself  as  unable  to  call  mightily 
upon  God,  for  deliverance  from  that  death,  or  for 
pardoning  mercy  if  he  must  die  ? 

I  am  not  speaking  of  the  spirituality  or  value 
of  such  petitions — of  the  certaint}^  or  probabil- 
ity even  of  their  being  heard  and  answered — if  his 
praying  has  been  till  then  postponed.  For  God's 
'•accepted  time,"  with  him,  may  have  already  and 
forever  passed.  The  point  at  which  I  aim,  is  to  re- 
mind the  reader,  that  in  such  circumstances 
and  at  such  a  time,  the  excuse  of  inabilit}-  van- 
ishes. Thus  situated,  I  cannot  doubt,  that  you  also 
would  find  such  excuse  most  promptly  to  vanish 


98  INABILITY    AN    INSUFFICIENT   EXCUSE 

— and  your  prayer,  too,  most  earnestly  to  ascend 
to  God  for  help  and  pardon.  And  are  you  more 
unable  notv  than  you  would  be  in  a  storm,  or  in 
a  shipwreck,  or  exposed  to  any  other  mode  of 
sudden  death  ?  Surely  you  know  and  must  con- 
fess, that  though  they  may  arouse  you  to  a  sense 
of  your  need,  there  is  nothing  in  these  circum- 
stances to  increase  your  power.  Then  why  will 
you  now  delay  what  must  be  done,  if  your 
happiness  is  secured,  seeing  that  in  yourself  you 
will  never  be  more  able  than  cdfresent — seeing 
no  promise  of  Divine  assistance  to  enable  you  is 
given,  while  3^ou  neglect  the  ordinary  and  estab- 
lished means,  through  which  that  assistance  comes 
— and  seeing  too  that  notv^  hut  not  in  the  future, 
all  the  Divine  aid  you  need,  both  to  employ  the 
means  and  to  secure  a  blessing  from  their  use,  is 
freely  offered'? 

4.  But  here  some  reader  may  reply,  I  have 
read  and  heard  the  truth  of  Scripture,  and  even 
prayed,  yet  my  experience  gives  no  encourage- 
ment in  using  such  means  as  these.  Are  you 
sure  that  you  used  them  as  means  to  an  end,  or 
did  you  regard  their  use  as  the  end  itself  ? 

Was  not  the  thought  of  having  read  your  Bible 
and  said  your  prayers,  &c.,  the  ground  of  your 
satisfaction  and  confidence  ?  Being  thus  sat- 
isfied, the  thing  at  which  you  aimed  is  realized. 
Hence,  your  expectations  for  any  thing  beyond 
are  all  unreasonable  and  all  unfounded,  because 
for  nothing  beyond  did  you  use  these  only  as 


FOR    NEGLECTING    GOD's    ACCEPTED   TIME.  99 

instrumentiilities.  Still  reading  the  Bible,  and 
offering  prayers,  and  other  religious  duties,  though 
important  means,  are  neither  salvation  nor  its 
equivalent.  And  if  3^ou  are  satisfied  with  merely 
performing  the  former,  without  aiming  at  or 
having  particular  regard  for  the  latter,  you  have 
no  reason  for  disappointment  should  you  fail  of  the 
latter.  Hitherto  this  may  have  been  the  diffi- 
culty in  your  case. 

Or  your  use  of  these  means  has  been  want- 
ing in  'perseverance — a  quality  so  essential  to 
the  attainment  of  even  worldly  ends.  Though 
once  you  may  have  seriously  read  and  heard 
and  prayed,  have  you  nov)  ceased  all,  or  at  least 
a  part  ?  Have  5'ou  not  long  since  ceased  ? 
Then  j'ou  have  fjiiled  in  that  which  is  not  only 
an  essential  requisition  in  using  any  means,  for 
any  end — perseverance,  till  the  end  is  accom- 
plished— but  a  requisition  particularly  noted  in 
the  Bible,  as  touching  the  means  of  grace.  Let 
us  not  tveari/  in  well  doing ;  for  in  due  season  we 
shall  reap  if  we  faint  not.  Gal.  vi.  9.  If  then 
you  have  fainted,  that  is  reason  enough  why  you 
have  not  reaped.  But  you  may  not  thence  at- 
tempt to  prove,  that  even  if  one  should  perse- 
vere without  fainting,  he  would  in  like  manner 
also  fail  to  reap,  or  fail  of  success.  That  is  to 
deny  the  Scripture  and  to  make  God  a  liar.  A 
horrid,  hardening,  damning  sin  ! 

Perhaps  your  use  of  means  has  been  sluggish 
ov  ^i^\]\,  at  intervals  0VL\y .     But  this  is  not  con- 


100  INABILITY    AN    INSUFFICIENT    EXCUSE 

sistent  with  the  Divine  direction — consequently, 
is  not  compliance  with  the  condition  of  His 
promise.  If  it  is  the  ^Yord,  daihj  searching  of 
the  Scriptures  is  the  commended  example  of  the 
Bereans.  Acts  xvii.  11.  If  it  is  prayer,  pray 
tvithout  ceasing.  1  Thess.  v.  17.  If  the  allusion 
is  summarily  to  all  or  any  of  the  means  to  be 
employed,  Agonize  to  enter  in  at  the  strait 
gate.  Luke  xiii.  24.  Give  diligence  to  make 
your  calling  and  election  sure.  2  Pet.  i.  10. 
So  that  if  you  have  not,  like  one  agonizing, 
been  diligent  and  unifonn  in  daiJg  efforts,  you 
can  therein  find  sufficient  explanation  of  your 
failure. 

Thus  it  is  possible  for  your  efforts  and  use  of 
means,  in  various  ways,  to  be  radical!}/  defective. 
And  if,  hitherto,  you  have  failed  of  success,  I 
hesitate  not  to  affirm,  that  some  such  serious 
defect  has  characterized  your  attempts.  I  thus 
confidently  affirm,  for  two  reasons.  1.  God  has 
very  positively  promised  to  all  who  truly  and 
sincerely  seek.  By  that  promise  He  designs 
to  encourage  effort,  as  means  to  an  end.  And 
the  Strength  of  Israel  will  not  lie  nor  repent.  1 
Sam.  XV.  29.  2.  The  history  of  the  church 
proves  God's  fidelity  in  this  respect,  and  af- 
fords encouraging  examples  to  warrant  hope 
for  success,  upon  the  faithful  use  of  appropriate 
means.  Think  of  the  thousands  on  the  day  of 
Pentecost  who,  while  attending  upon  the  preach- 
ing of  the  word,  were  convicted  of  their  sin  and 


FOR    NEGLECTING    GOD's    ACCEPTED    TIME.       101 

need,  and  converted  to  God  and  holiness.  Acts 
ii.  37.  Think  of  the  jailer  and  his  faniil}^  when 
receiving  the  truth  from  the  mouth  of  Paul  and 
Silas,  himself  and  his  house  believed.  Acts  xvi. 
30 — 34.  So  Lydia  was  attending  unto  the 
things  which  were  spoken  of  Paul,  when  her 
heart  opened,  and  she  became  a  member  of  the 
gospel  church.     Acts  xvi.  14,  15. 

In  short,  the  book  of  Acts  abounds  in  cases 
illustrating  the  truth  before  us.  The  same  is 
true  of  pra/jer.  Not  more  certainly  do  we  have 
recorded  the  general  promise,  "  Ask,  and  it  shall 
be  given  you,"  than  the  particular  cases  for  illus- 
tration, of  the  Publican  and  the  Thief.  The  one 
pleads  in  prayer,  God  be  merciful  to  me  a  sinner, 
and  goes  down  to  his  house  justified.  Lu.  xviii. 
13, 14.  The  other  supplicates,  Lord,  remember  me 
when  thou  comest  into  thy  kingdom,  and  receives 
the  promise  of  admission  into  paradise.  Lu.  xxiii. 
42,  43.  In  these  and  other  instances,  while  they 
used  the  means  of  God's  appointment.  He  was 
pleased  to  communicate  the  grace  they  sought, 
and  for  the  securing  of  which  those  means  were 
appointed  and  employed. 

And  such  is  the  church's  history,  still,  as  to 
encourage  those,  and  those  onhj,  to  hope,  who 
attend  in  the  manner  and  spirit  already  described, 
upon  God's  appointed  means  of  grace.  And, 
whatever  instances  of  failure  may  seem  to  exist, 
they  must  be  onltj  apparmt ;  for  the  promise  of 


102  INABILITY    AN    INSUFFICIENT   EXCUSE 

success  is  very  positive,  and  illustrations  of  its 
fulfilment  are  very  numerous  and  clear. 

So  that  the  reader's  case  of  present  failure, 
cannot  be  regarded  as  an  exception  to  the  rule, 
that  the  proper  use  of  God's  appointed  means  is 
as  truly  attended  and  followed  by  His  blessing  in 
securing  spiritual,  saving  results,  as  were  ever  any 
worldly  instrumentalities  followed  by  their  ap- 
propriate worldly  good.  Your  experience,  there- 
fore, does  not  affect  the  general  argument  of  this 
section.  Much  less  is  that  argument  affected  if 
now  you  have  ceased  the  use  of  the  means  of 
grace,  or  are  one  who  has  hitherto  lived  in  the 
utter  neglect  of  those  means.  But  stay — this  de- 
claration is  too  sweeping.  It  does  aflect,  but  it 
does  not  tvcaJcen  the  argument.  Means  aban- 
doned, or  utterly  neglected,  and  yet  the  desirable 
result  not  attained,  surely  tends  rather  to 
strengthen  the  position,  that  spiritual  as  any  other 
results,  do  not  come,  and  are  not  to  be  expected, 
apart  from  means. 

5.  If,  therefore,  the  two  sets  of  interests  tem- 
poral and  spiritual,  stand  in  precisely  the  same 
relation  to  this  great  truth,  of  man's  entire  de- 
pendence on  God — if,  to  secure  the  needed  help 
which  that  dependence  implies,  God  has  appointed 
and  operates  through  means — if,  in  their  own  ex- 
perience, men  find  those  means  to  be  essential  in 
temporal  afiiiirs;  and,  in  viewing  the  Bible  for 
authority,  and  the  Church  for  illustration,  they 
see  the  same  necessary  application  of  means,  in 


FOR    NEGLECTING    GUD's    ACCEPTED    TIME.       103 

order  to  spiritual  favours — and  if  the  plea  of  in- 
ability holds  just  as  truly  in  the  use  of  means 
for  temporal  as  for  spiritual  good,  and  yet  they 
do  not  urge  this  want  of  ability  in  the  former 
case,  while  they  do  in  the  latter — then,  from  all, 
the  plain  inference  must  be,  that  the  secret  of 
this  excuse  is  a  desire  for  a  subterfuge.  It  is  a 
mere  apology  for  setting  aside  unwelcome  truths. 

It  is  a  mere  pretext  for  getting  rid  of  unpleasant 
duties.  By  this  I  mean,  it  is  not  offered  sincerely 
as  the  real  excuse.  Your  urging  inability,  as  the 
reason  for  neglecting  the  means  of  grace,  ex- 
presses rather  your  dislike  of  the  duty,  than  the 
felt  existence  of  any  real  difficulty.  And  if  your 
confession  were  candid,  I  doubt  not  that  the 
'practical  feeling,  proving  so  efficient  in  keeping 
you  from  God  and  His  service,  is,  not  that  you  can- 
not, but  that  you  will  not — that  you  have  no  relish 
or  desire  for   those  great  concerns.     Jno.  v.  40. 

Think,  reader,  in  what  a  position  you  thus  are 
placed.  As  if  to  secure  the  help  of  God,  the 
pardon  of  sin,  the  safety  of  the  soul,  and  an  eter- 
nal life  in  heaven,  were  of  so  small  moment  in 
comparison  with  worldly  good,  that  while  you 
fail  not  anxiously  to  plan  and  toil  for  the  latter, 
you  at  the  same  time  verilj'  strive  to  invent  mere 
pretexts,  seize  upon  and  urge  the  most  insincere 
excuses,  for  neglecting  the  former.  Persisting 
thus,  how  can  you  think  and  speak  of  God  an(l 
heaven  with  hope  ?  While  thus  lightly  esteem- 
ing His  favours,  and  neglectful  of  His  means  for 


104  INABILITY   AN    INSUFFICIENT    EXCUSE 

securing  them,  can  you  think  it  reasonable  for 
one,  pursuing  a  course  so  trifling  and  with  it  all 
so  insincere,  to  anticipate  spiritual  kindness  and 
eternal  life  at  His  hands?  Is  it  not  rather 
wonderful,  that  his  wrath  does  not  kindle  upon 
you,  and  speedily  thrust  you  from  His  presence, 
and  put  you  beyond  hope  forever  ? 

Besides,  did  you  ever  call  to  mind  how  directly 
the  reverse  is  your  use  of  this  doctrine,  from  the 
inference  which  the  Bible  presents  ? 

There,  when  told  of  our  entire  and  absolute  de- 
pendence on  God,  we  find  that  very  teaching  to 
be  the  basis  of  argument,  not  for  indifference  and 
neglect,  but  for  greater  effort  on  our  fart  to  se- 
cure the  salvation  of  the  soul.  Work  out  your 
own  salvation  with  fear  and  trembling  :  for  it  is 
God  which  worketh  in  you  both  to  w^ill  and  to  do 
of  His  good  pleasure.  Phil.  ii.  12,  13.  So  would 
I  earnestly  urge  you.  If  3'our  salvation  is  sus- 
pended upon  the  mighty  power  of  God,  enabling 
you  both  to  ivill  and  to  do,  oh  !  instead  of  tri- 
fling, with  fear  and  trembling,  seek  that  aid. 
And  if  He  willingly  offers  that  aid  to  those  who 
desire  and  seek,  as  well  as  need  it,  instead  of 
saying  that  you  have  nothing  to  do,  and  neglect- 
ing means,  begin,  oh  !  begin  note,  in  an  "accepted 
time,"  to  work  out  your  salvation.  Instead  of  ne- 
glect, give  all  diligence  to  make  that  salvation  sure. 
Instead  of  indifference,  I  beseech  you  take  most 
earnest  heed,  lest  within  you  there  be  an  evil 
heart  of  unbelief,  causing  you  to  depart  from  the 


FOR    NEGLECTING    GOd's    ACCEPTED    TIME.       105 

living  God — and  consequently,  from  life  itself. 
Instead  of  longer  carelessness  in  reference  to 
interests  so  weighty,  be  afraid,  "  lest  a  promise 
being  left  of  entering  into  rest,  you  should  seem 
to   come  short  of  it."      Henceforth — 

"  Be  tins  your  one  -rrcat  business  here, 
With  holy  trembling,  holy  fear, 
To  make  your  calling  sure." 


106         SINFULNESS   AN    INSUFFICIENT   EXCUSE 


CHAPTEK    III. 

PLEADING  "  THE  PRAYER  OF  THE  WICKED  IS  SIN/'  IS 
AN  INSUFFICIENT  EXCUSE  FOR  NEGLECTING  GOD'S 
*'  ACCEPTED  TIME." 

Even  his  prayer  shall  be  abominatiou.  The  ploughing  of  the 
■wicked  is  sin.    Prov,  xxviii.  9  ;  xxi.  4. 

The  sacrifice  of  the  wicked  is  an  abomination  to  the  Lord. 
The  way  of  the  wicked  is  an  abomination  unto  the  Lord.  Prov. 
XV.  8,  9. 

The  object  now  before  us,  is  to  prove  the  pro- 
position placed  at  the  head  of  this  chapter,  as 
announcing  its  subject.  To  show  that  when  any 
would  venture,  as  is  sometimes  the  case,  to 
plead  his  sinfulness,  as  a  reason  for  present  neg- 
lect of  religious  duty,  or  the  use  of  any  of  the 
means  of  grace,  such  reason  cannot  be  fairly  and 
consistently  urged.  That  it  no  more  suffices  to 
exempt  from  this  class  of  duties  or  means,  than 
from  those  which  pertain  merely  to  the  life  that 
now  is,  and  its  most  ordinary  and  necessary 
pursuits.  That  it,  really,  is  no  more  applicable 
to  the  former,  than  to  the  latter  class  of  duties. 
Hence,  that  there  must  be  a  great  and  radical 
mistake  somewhere,  on  the  part  of  him  who  urges 
it. 

And,  because  this  mistake,  either  cherished  or 


FOR    NEGLECTING    GOD's    ACCEPTED    TIME.       107 

neglected,  may  be  the  occasion  of  the  whole  of 
God's  "  accepted  time"  passing,  -u^ithout  becom- 
ing to  such  individual  a  day  of  salvation — because 
I  shall  aim  clearly  to  point  out  that  mistake, 
and  guard  him  against  such  a  catastrophe — and 
because,  in  so  doing,  I  shall  seek  to  be  guided 
wholly  by  the  word  of  God,  as  the  only  infallible 
rule  of  faith  and  practice — lask  the  reader's  care- 
ful, candid,  and  personally  applying  attention. 

Sect.  1.  Preparatory   explanations  and  defini- 
tions. 

The  ordinary  Scripture  use  of  the  word"  wicked" 
is,  to  designate  all  those  who  are  in  a  state  of 
nature — that  is,  all  who  have  not  yet  experienced 
the  change  plainly  and  emphatically  styled,  being 
"  born  again,"  and  by  which  in  Christ  Jesus,  they 
are  "  new  creatures."  Hence,  they  are  those  still 
in  that  state,  a  change  from  which,  our  Saviour 
taught  to  be  absolutely  so  essential,  that  unless 
it  takes  place  a  man  can  neither  see  nor  enter 
the  kingdom  of  God.  Jno.  iii.  3,  5.  It  is  in  this 
general  and  comprehensive  sense,  that  in  this  chap- 
ter the  term  will  be  employed.  And  I  doubt  not, 
that  this  is  a  sense  which  will  prove  satisftictory, 
even  to  those  who  most  zealously  urge  the  excuse 
which  we  are  now  about  to  consider.  For,  I 
suppose,  they  themselves  admit,  that  there  is  a 
difference  between  the  persons  who  offer  services 
acceptable  to  God,  and  those  who  do  not — that 
a   change  is   necessary,  in  any  particular  case, 


108  SINFULNESS    AN    INSUFFICIENT   EXCUSE 

before  a  man  really  belongs  to  the  former  class — 
and  that  the  force  of  this  excuse  lies  in  the  fact, 
that  they  have  not  experienced  that  change. 
The  idea  which  they  desire  and  design  to  convey 
is,  "  I  am  yet  among  the  wicked — the  Bible 
teaches  that  the  prayer  of  the  wicked  is  sin — and, 
therefore,  in  my  present  state  it  is  not  only  use- 
less, but  actual  sin,  for  me  to  attempt  any  thing 
in  the  service  of  God,  or  by  way  of  striving  to 
gain  admission  to  that  service."  Thence  we 
have  their  inference,  I  must  first  be  changed,  be- 
fore I  can  do  any  thing  acceptable.  This  is  a 
sufficient  concession,  that  appl3ang  the  term 
wicked,  to  all  those  who  have  not  experienced  a 
change  of  heart  or  nature,  will  be  not  only  Scrip- 
tural, but  acceptable  to  those,  for  whose  spiritual 
benefit  I  now  attempt  to  write. 

By  the  "  way"  of  the  wicked,  I  understand  the 
whole  course  of  life.  And  I  believe  I  am  war- 
ranted by  the  Bible  when  I  say,  that  it  includes 
all  they  think,  speak,  or  do,  even  in  the  most 
common,  as  truly  as  in  the  most  important  af. 
fairs  of  the  present  life.  To  indicate  this,  Sol- 
omon specifies  the  very  ploughing  of  such,  as 
being  abominable  to  God.     Prov.  xxviii.  9. 

This  seems  to  be  the  sense  in  which  our 
Saviour,  also,  employs  the  identical  term,  ap- 
plied to  the  same  class,  when  He  sa^'s.  Broad 
is  the  ivag  that  leadeth  to  destruction.  Matt, 
vii.  13. 

This  way  of  the  wicked — bis  way  in  all  these 


FOR    KEGLECTLNG    GOD's   ACCEPTED    TIME.        109 

respects,  and  to  whatever,  in  either  thought,  word 
or  deed,  that  wjiy  may  tend  or  refer — is  declared 
to  be  an  abomination  to  the  Lord.  That  is,  it  is 
loathsome  and  hateful  in  Ilis  sight.  Although 
the  '•'  way,"  thus  defined,  will  include  spiritual 
as  well  as  temporal  duties — yet,  for  convenience 
and  clearness,  we  will  separate  the  two  classes. 

First,  let  us  consider  those  which  are  temporal 
or  pertaining  to  this  life — ascertaining,  if  possible, 
why  the  wicked  man  is  sinning  while  thus  en- 
gaged. This  will  prepare  for  showing,  that  the 
same  conditions  warrant  the  same  charge  against 
him,  while  attending  to  religious  duties.  And, 
thence,  the  inference,  that  the  same  character- 
istics, with  all  their  consequences,  apply  equally 
to  both  classes  of  services — excusing  from  or 
prompting  to,  as  strongly  or  as  little,  in  the  one 
case  as  in  the  other. 

With  this  object  distinctly  before  the  mind, 
I  now  proceed  to  consider  two  reasons,  why  the 
way  of  the  wicked,  in  the  very  comprehensive 
sense  that  has  just  been  mentioned,  is  an  abomi- 
nation to  the  Lord. 

Sect.  2.  Two  reasons  aviiy  the  way  of  the  wicked, 
THUS  comprehensively  considered,  is  an 

ABOMINATION  TO  GOD. 

First  reason.  Every  thing  done  by  the  unre- 
generate,  is  with  wrong  feelings  towards  God. 
In  examining  this  charge,  I  first  remark,  that  the 
great  leading  command  of  the  Bible  is.  Thou  shalt 

10 


110         SINFULNESS   AN    INSUFFICIENT    EXCUSE 

love  the  Lord  thy  God  M'ith  all  thy  heart,  and 
Avith  all  thy  soul,  and  Avith  all  thy  min  ,  and 
with  all  thy  strength.  Mark  xii.  30.  This  not 
only  shows  what  on  the  whole  is  proper,  but  pre- 
sents a  claim  of  binding  obligation,  an  authorita- 
tive command,  obedience  to  which  God  regards 
as  absolutely  due  to  Himself.  Not  only  that  we 
love  God,  but  that  we  love  Him  above  every  other 
object.  A  love  that  is  to  exist  and  manifest 
itself,  not  in  emotions,  or  theory,  or  sentimen- 
talism,  or  outward  acts  alone  ;  but  in  all  com- 
bined, and  at  all  times — with  all  the  powers  of 
heart,  soul,  mind,  and  strength. 

Does  He  regard  the  unchanged  man  as  meeting 
this  obligation  ?  His  own  revealed  opinion  on 
this  point  is.  The  carnal  mind  is  enmity  against 
God.  Ptom.  viii.  7.  That  is,  seeing  the  term 
carnal  or  tlcshly  merely  designates  those  who 
have  not  been  born  again,  all  the  wicked  hate 
God.  And,  of  them  all  in  another  place,  by  His 
apostle  He  says.  That  they  are  alienated  and  ene- 
mies in  their  minds,  bj^  wicked  works.  Col. 
i.  21. 

Now,  whatever  the  unregenerate  may  think 
of  themselves,  such  is  the  estimate  which  God 
has  formed  of  them.  And  surely  it  furnishes  a 
sufficient  explanation,  for  His  looking  upon  such 
as  abominable.  Why?  Because  with  uniform  and 
settled  alienation  and  enmity  toward  God,  all  their 
actions  are  performed,  all  their  language  is  uttered, 
all  their  feelings  are  indulged .    The  wicked  does  his 


FOR   NEGLECTING    GOD'S    ACCEFfED    TIME.       Ill 

very  plotff/hhiff,  \\'\[\\  such  hos  til  it}' toward  God. 
By  this  it  is  neither  atrirmed  nor  meant,  that  the 
name,  attributes,  or  service  of  God,  is  continually 
and  prominently  before  the  mind.  But,  merely 
that  all  which  may  be  aliirmed  of  them,  from  the 
very  nature  of  the  case,  must  necessarily  be 
affirmed  of  a  resolute  enemy,  in  a  state  of  settled 
hostility.  IJence,  wherever  they  may  be,  and 
in  whatever  engaged,  according  to  His  own  decla- 
ration, the  omniscient  God  can  behold  and  regard 
them,  in  no  other  light  than  that  of  bitter,  obsti- 
nate enemies.  And,  because  He  has  emphatic- 
ally commanded  that  all  sJioidd  love  Him,  we  see 
sufficient  reason  why  the  way,  which  is  pursued 
with  such  feelings  of  hatred,  is  pronounced  an 
abomination  unto  God.  For,  such  feelings,  and 
such  disregard  of  authority,  are  characteristic 
of  a  rebel  only.  And,  however  a  rebel  may  be 
employed,  he  is  a  rebel  still,  guilty,  offensive,  and 
ill-deserving. 

Second  reason.  This  is  also  strong,  and,  if  pos- 
sible, aggravates  the  one  just  stated.  In  the 
sight  of  God,  their  feelings  toward  the  zvoyld  are 
wrong.  God  has  not  only  commanded  that  our 
love  be  supremely  placed  upon  Himself — but  He 
has  just  as  explicitly  forbidden  the  setting  of  our 
affections  upon  the  world.  Love  not  the  world, 
neither  the  things  of  the  world.  1  Jno.  ii.  15. 
And  then  He  plainly  declares,  that  if  we  do  not 
obey  in  this  regard,  we  are  disloj'al  and  unfriend- 


112         SINFULNESS   AN    INSUFFICIENT    EXCUSE 

ly  to  Himself.     Whosoever  will  be  a  friend  of 
the  world,  is  the  enemy  of  God.  Isa.  iv.  4. 

Now,  whatever  the  impenitent  reader  may 
think  of  his  or  her  guilt  or  impropriety  in  this 
respect — however  he  may  attempt  to  palliate,  ex- 
cuse, or  even  commend  his  course — 1  imagine 
that  none  will  deny  such  to  be  his  course.  A 
pathway  pursued  with  very  strong  interest  and 
affection,  for  things  present  and  pertaining  to  this 
life.  So  strong  as  to  command  his  first,  most 
intense,  and  longest  continued  thought,  his  most 
careful  planning,  and  his  most  vigorous  effort. 
So  strong,  that,  solely  under  its  influence,  he 
will  till  his  ground  by  ploughing — or,  drive  em- 
ployment in  his  shop — or,  eagerly  watch  for  suc- 
cess in  trade  behind  his  counter — or,  seek  some 
worldly  advantage  in  his  office — or,  worldly  glory, 
by  some  marked  career.  So  strong,  that  worldly 
success  and  prosperity  awaken  his  highest  joy, 
while  worldly  failure  and  adversity,  of  all  other 
causes,  plunge  into  deepest  grief. 

If  this  be  so,  and  I  beseech  the  reader  to  ex- 
amine himself  in  this  regard,  then  you  love  the 
w^orld.  If  you  love  the  world,  you  disobey  that 
Scripture  which  expressly  commands  you  not  to 
love  it.  If  you  knowingly  violate  a  command 
of  God,  you  are  a  rebel  against  God  Himself. 
And,  by  this  rebellious  course,  you  bring  yourself 
under  the  denunciation  of  that  other  passage, 
already  cited,  declaring  that  if  any  be  a  friend  of 
the  world,  he  is  the  enemy  of  God. 


FOR    NEGLECTING    GOD's    ACCEPTED   TIME.       113 

And  I  entreat  you  to  remember,  that  no  pal- 
liation or  gloss  thrown  in,  to  make  the  innocence 
of  your  course  appear,  can  be  of  the  least  avail. 
It  is  one  thing  for  you  to  say,  what  the  infinite 
God  might  and  ought  to  look  upon  with  approba- 
tion and  regard  with  affection.  But  it  is  quite  a 
different  thing,  for  that  same  God  to  declare  what 
He  will  or  tvillnot  thus  regard.  And  this  purpose, 
as  we  have  seen,  he  has  clearly  and  strongly  de- 
clared concerning  a  course  of  worldliness.  He 
has  most  unequivocally  denounced  it,  and  de- 
clared the  man  an  enemy  who  pursues  that  course. 
And,  seeing  that  confessedly  the  impenitent  thus 
are  living,  additional  reason  therein  appears,  why 
their  way  should  be  styled  an  abomination  to  the 
Lord.  Whatever  they  do  in  that  way  of  supreme 
worldliness — for  the  very  reason  that  it  is  done 
while  running  there — it  is  also  and  necessarily 
oflensive  to  Him.  In  every  such  case,  they  are 
substituting  Mammon  in  the  place  of  God. 

But  some  may  be  ready  to  inquire,  if  there  is 
no  exception  to  this  charge.  Are  the  acts  of 
justice  and  mercy  even,  which  the  impenitent 
perform,  and  because  performed  by  them,  all  re- 
garded as  offensive  and  abominable  ?  I  answer,  I 
understand  the  text  as  making  no  exception. 
Even  acts  of  justice  and  of  mercy,  performed  by  a 
man  while  in  this  course  of  enmity  to  God  and  love 
to  the  world — in  other  words,  before  being  born 
again,  are  all  thus  regarded.  So  long  as  it  is  true 
of  him  that  he  is  a  wicked  man,  whether  appa- 
10  - 


114  SINFULNESS    AN    INSUFFICIENT   EXCUSE 

rentJy  moral  or  immoral,  Avhether  ouhvardly  good 
or  bad,  he  is  still  an  abomination  unto  God. 

It  will  be  observed  that  /  am  noi  noiv  advoca- 
ting, that  it  is  a  matter  of  indifference  whether  a 
man  be  just  or  unjust,  merciful  or  hard  hearted, 
sober  or  intemperate.  I  cannot  advocate  this,  for 
it  finds  no  place  in  the  Bible  or  in  my  belief. 
It  is  not  now,  however,  the  inquiry  how  these 
opposite  courses  or  practices  differ,  or  why  one 
may  be  preferable  to  the  other — what  may  be  the 
beneficial  or  injurious  effects  on  the  individual 
himself,  or  on  society  around,  while  pursuing  one 
or  the  other  course.  The  solitary  point  now  be- 
fore us  is,  Does  an  impenitent  or  unchanged,  that 
is  a  "wicked"  man,  upon  his  commencing,  or  while 
pursuing  a  course  of  apparent  rectitude,  cease  to 
be  an  abomination  to  the  Lord  ?  According  to 
the  broad  understanding  of  the  word  "  way" 
already  noticed,  the  answer  evidently  must  be, 
that  he  does  not.  Why  such  do  not  form  an  ex- 
ception, two  reasons  may  be  assigned — and  the 
consideration  of  these  shall  engage  us  in  the  next 
section. 

Sect.  3.  Two  reasons  why  the  way  of  the  wicked 

DOES  NOT  CEASE  TO  BE  AN  ABOMINATION  TO 

THE  Lord,  however  correct  it  may  ap- 
pear UNTO  MEN. 

First.  The  excellence  of  outward  conduct, 
depends  upon  the  motive  Avhich  i)rompts  to  it.  I 
need  not  dwell  upon  the  adoption  and  operation 


FOR    NEGLECTING    GOD's   ACCEI'TED    TIME.        115 

of  this  principle,  as  fnr  us  practicable,  among  men. 
But  that  it  gauges  the  Divine  decisions,  which 
now  chiefly  concerns  us,  may  be  inferred  from 
such  a  declaration  as  the  following  :  Man  look- 
eth  on  the  outward  appearance,  but  the  Lord 
looketh  upon  the  heart.  1  Sam.  xvi.  7.  The 
plain  teaching  of  this  and  kindred  passages  is, 
that  the  very  same  action,  in  the  very  same  in- 
dividual, ma}'  appear  differently  to  man  and  to 
God.  Why?  Because  God  sees  what  man  cannot 
see,  the  heart — that  is,  the  motives  which  origi- 
nate the  action. 

In  another  passage  we  are  taught  what  the 
state  of  heart  or  motive  must  be,  in  order 
that  an  action  prove  acceptable  to  God — 
Whether,  therefore,  ye  eat  or  drink,  or  whatso- 
ever ye  do,  do  all  to  the  glory  of  God.  1  Cor. 
X.  31.  That  is,  God's  will,  b}^  whatever  means 
and  so  far  as  made  known  to  us,  must  be  our 
reason  for  doing  or  not  doing.  Why  ?  Be- 
cause the  execution  of  His  own  will  by  Him- 
self and  others,  is  that  which  promotes  His  honour 
and  glory.  Hence  in  each  case.  Will  it  please 
and  honour  Him,  if  I  thus  act  or  refrain  from 
acting?  should  ever  be  the  understood  or  open 
inquiry. 

As  the  learned  commentator,  ^IcKnight,  says 
on  this  ])assage — '•  By  this  precept  the  apostle 
hath  taught  us,  that  our  greatest  duty  is  to  pro- 
mute  the  glory  of  God,  by  regulating  all  our 
actions  according  to  His  willj  that  in  many  par- 


116         SINFULNESS    AN    INSUFFICIENT    EXCUSE 

ticular  actions,  we  ought  to  have  God's  glory 
actucdlfj  in  view,  and  in  all  the  rest  hahitualhj  ;  and 
that  ly  none  of  our  actions  we  should  dishonour 
God,  either  by  committing  sin  ourselves,  or  by 
leading  our  weak  brethren  into  sin." 

There  are  many  Bible  illustrations,  showing 
how  possible  it  is  for  actions  apparently  plausible 
and  right,  because  of  the  state  of  heart  with 
which  they  are  performed,  to  be  by  God  con- 
demned. Simon  the  Sorcerer  offered  a  proper 
prayer,  in  itself  considered,  when  he  asked  for  the 
gift  of  the  Holy  Ghost.  But  upon  his  offering 
it,  he  is  not  only  refused,  but  told  by  the  in- 
spired Apostle,  that  he  is  in  the  gall  of  bitter- 
ness arid  bonds  of  iniquity.  Acts  viii.  18 — 23. 
Why  ?  The  reason  assigned  is,  I  perceive  that  thy 
heart  is  not  right  in  the  sight  of  God.  In  thus 
speaking  of  his  petition,  as  proceeding  from  a 
wrong  state  of  heart,  he  means  to  indicate  that 
wrong  motives  prompted  the  prayer. 

So  in  the  case  of  the  Assyrian  king.  Isa.  x. 
5 — 13.  God  had  threatened  the  nation  of 
Israel  with  overthrow  and  captivity,  on  account 
of  their  idolatry.  iSIoreover,  He  had  specifically 
selected  that  very  king,  as  the  instrument  of  his 
righteous  displeasure,  in  executing  his  threatened 
vengeance.  And  yet,  when  the  king  thus  se- 
lected had  accomplished  the  Divine  purpose,  for 
the  very  service  then  rendered,  God  declared 
that  he  himself  should  be  punished.  And  why  ? 
Note,  how  ex})licit  and   definite  the  reason  as- 


FOR   NEGLECTING   GOD's   ACCEPTED   TIME.       117 

sip:nefl.  '^  Ilowbeit  he  meaneth  not  so,  neither 
doth  his  heart  think  so ;  but  it  is  in  his  heart  to 
destroy  and  cut  oli"  nations  not  a  few."  That  is, 
although  the  act,  carrying  out  the  design  and 
threatening  of  God,  was  apparently  good — yet 
because  the  heart  of  this  king,  so  far  from  de- 
siring and  seeking  the  glory  of  God  by  what  he 
did,  sought  only  self,  his  course  was  abominable  to 
God,  and  he  to  be  punished  for  pursuing  it. 

And  here  may  safely  be  hazarded  the  assertion, 
that  all,  even  the  apparently  best  acts  of  the  im- 
penitent, are  quite  as  far  from  having  the  will  of 
God  and  His  approbation  to  prompt  and  control 
them — and  thus  the  glory  of  God  as  their  aim — 
as  was  the  prayer  of  Simon,  or  the  punishing  of 
Israel  by  the  Assyrian  king.  And  as  in  these 
cases,  because  not  thus  prompted  and  controlled, 
so  in  those  and  all  other  cases  where  this  ob- 
jection exists,  the  act,  be  it  what  it  may  and 
performed  by  whomsoever,  is  an  abomination 
upon  which  God  cannot  smile.  And  neglect  of 
Him,  is  sufficient  reason  for  such  Avithholding  of 
His  favour.  Hence,  because  this  objection  exists 
in  connection  with  all  the  acts  of  the  unrenewed, 
no  one  of  those  acts,  however  fair  to  human  view, 
can  be  other  than  offensive  to  God  and  by  Him 
rejected.  Who  could  reasonably  anticipate  any 
other  result  ?  The  course  pursued  is  in  direct 
violation  of  a  specified  and  positive  law,  enjoin- 
ing the  glory  of  God  as  the  constant  aim,  in  all 
human  plans   and    efforts.     At  the  same  time, 


118         SINFULNESS   AN    INSUFFICIENT   EXCUSE 

however  right  the  act  in  itself,  the  all-glorious 
God  is  treated  with  contempt,  either  by  forget- 
fulness  or  neglect. 

Bat  here,  perhaps,  one  not  professing  godli- 
ness ma}^  be  ready  to  reply,  that  in  his  actions 
he  is  not  always  unmindful  of  God.  Indeed, 
while  engaged  in  the  goings,  associations,  and 
business  of  life,  he  often  thinks  of  God  and  de- 
sires His  approval.  This  leads  us  to  consider  the 
second  of  the  reasons  to  which  this  section  is  de- 
voted. 

Second.  No  act  or  course  of  life,  however  ex- 
cellent in  itself,  can  be  accepted  of  God,  while 
Christ  and  His  work  are  rejected.  To  have  this 
plainly  and  practically  presented,  let  it  be  put  to 
the  reader  in  the  form  of  an  inquiry.  After  all 
you  are  doing  or  expect  to  do,  in  order  to  your 
final  acceptance  before  God,  are  you  relying 
upon  those  personal  efforts,  or  upon  the  vicarious 
work  of  Christ  ?  Either  Christ  is,  or  He  is  not, 
the  foundation  of  j^our  hope.  If  He  is,  then 
you  are  not  among  the  impenitent  for  whom 
these  lines  are  especially  intended.  Because,  it 
is  the  fact  of  rejecting  Christ  as  the  onl}'  Saviour 
and  ground  of  hope,  which,  under  the  gospel,  still 
retains  the  charge  of  impenitence.  So  soon  as 
a  man  accepts  of  Christ,  he  is  in  reality  a  godly 
man;  when  he  professes  that  acceptance,  \\q,  jwo- 
fesses  to  be  a  godly  man.  He  is  one,  whose 
safety  the  Bible  admits,  when  speaking  of  the 
true  foundation  of  human  hopes.     Other  founda- 


FOR   NEGLECTINU    GOD's    ACCEPTED   TIME.       119 

tion  cnn  no  man  lay.  than. that  is  laid,  Avhich  is 
Jesus  Christ.  1  Cor.  iii.  11.  Upon  this  some 
are  actually  building  hope  of  acceptance  before 
God,  and  of  eternal  life.  To  them,  to  them  all, 
assurances  are  given  of  admission  to  God's  favour 
and  final  welcome  to  His  kingdom.  And  what 
is  true,  and  at  the  same  time  peculiar  of  them 
is,  that  although  to  the  view  of  others  their  lives 
may  seem  perfectly  correct,  they  are  never  found 
referring  to  the  acts  of  those  lives,  as  a  reason 
2i'h//  thcij  Jiope  for  God's  favour.  This  is  equally 
the  case,  whatever  those  acts  may  be,  however 
excellent  in  themselves,  however  useful  toothers. 
So  far  from  any  such  reference  or  feeling,  with 
one  voice  their  language  is,  Not  by  works  of 
righteousness  which  we  have  done,  but  accord- 
ing to  His  mercy  He  saved  us.    Titus  iii.  5. 

"  The  best  obedience  of  their  hands, 

Dares  not  appear  before  God's  throne." 

If,  at  any  time,  they  are  heard  to  make  re- 
ference to  those  works  of  theirs,  it  is  only  by 
way  of  evidence  that  they  are  building  on  Christ, 
and  may  hope  to  be  saved  by  Him.  This  is  on 
the  principle  that 

"  Faith  must  oheij  her  Father's  will, 
As  well  as  trust  his  grace." 

Such  a  reference  does  not  set  aside  Christ ;  it 
does  not  destroy  the  great  and  only  Foundation 
— for,  after  all  their  services  and  duties  performed, 


120  SINFULNESS   AN    INSUFFICIENT    EXCUSE 

these  souls  repose  their  interests^  their  eternal 
interests,  upon  Him  alone. 

But  is  it  so  with  the  impenitent?  If  among 
that  number,  is  it  so  with  you,  my  reader  ?  Or 
is  it  not  a  truth,  that  though  some  of  the  acts 
of  your  life — if  you  please  so  to  regard  it,  most 
of  the  acts  of  your  life — are  apparently  useful 
and  right,  these,  rather  than  Christ  and  His 
mediatorial  Avork,  are  the  source  of  your  hope 
and  comfort  ?  If  pointed  to  Christ  as  the  elect 
and  sure  Foundation  laid  in  Zion,  do  you  not 
uniformly  find  the  tendencj^  of  j^our  heart  to 
be,  quickly  to  refer  to  your  life  in  the  past — not 
as  evidence  that  you  are  receiving  Christ  and  truly 
resting  on  Him,  as  your  Saviour — but  for  proof 
that  you  need  no  such  Saviour  ?  Is  it  not  true^ 
that  an  upright  and  tender  course  of  life  in  the 
past  and  present,  itself  i'orms  the  only  support  of 
your  hopes  ?  And  if  so,  is  it  not  to  3^ou  in  the 
place  of  every  other  support,  and,  therefore,  in 
the  place  of  and  supplanting  Christ?  And  then, 
let  me  entreat  you  to  notice,  how  vast  the  differ- 
ence here.  The  hetlever  looks  to  his  outward  life 
as  proof  that  he  is  truly  on  Christ,  as  on  a  founda- 
tion. You  look  to  your  life  as  the  foundation 
itself.  I  assure  you,  this  is  a  difference  not  to 
be  disregarded.  It  is  as  wide  as  the  heaven  is 
from  the  earth.  If  continued  to  the  grave,  it 
shall  prove  as  wide  as  heaven  is  from  hell. 

It  seems  hardly  possible  that  it  should  be 
otherwise,  though  your  life  be  as    correct  and 


FOR   NEGLECTLNQ    GOd's   ACCEPTED   TDrE.       121 

moral  as  the  ancient  Pharisees.  Indeed,  the 
more  correct  and  moral  it  is,  the  greater  is  your 
temptation  to  aggravate  this  abominable  use, 
Avhich  you  are  disposed  to  make  of  it.  By  so 
much  the  more  tenaciously,  do  you  cling  to  it  for 
support  and  comfort,  Avhenever  you  think  of  God 
and  the  future. 

But  while  thus  depending,  it  is  needful  to  re- 
member, that  you  are  setting  at  nought  one  of 
the  greatest  works  of  God.  A  salvation  origin- 
ated, planned,  executed,  and  offered  by  the 
Godhead.  A  salvation  secured  at  the  expense 
of  the  crucifixion  of  His  dear,  only  begotten, 
His  well  beloved  Son.  A  scheme  of  such  con- 
centrated excellence,  and  so  dear  to  Him,  that 
His  whole  revelation  is  made  more  or  less  di- 
rectly to  refer  to  it.  Time  and  again  is  the  allu- 
sion to  it,  as  the  highest  possible  exhibition  and 
proof  of  His  most  astonishing  love  to  this  world — 
of  guilty  men.  And,  for  effecting  man's  salva- 
tion, throughout  the  Sacred  Word  this  is  urged 
upon  us,  as  God's  only  power  and  wisdom. 

Hence,  either  proudly  to  set  this  at  nought,  or 
even  to  treat  it  with  neglect,  must  be  of  all  other 
sins  abominable.  Heb.  ii.  3  ;  x.  28,  29.  And 
3^et,  it  is  an  abomination  found  at  the  door  of 
every  man,  who  relies  upon  w^hat  is  sometimes 
styled  morality^  instead  of  Christ,  as  the  ground 
of  his  hope  for  safety  at  the  last. 

And  from  this  charge  none,  not  even  what 
you  may.  regard  as  your  most  excellent  acts  of 
11 


122         SINFULNESS   AN    INSUFFICIENT    EXCUSE 

life,  can  possibly  be  excepted.  Yonr  correctness 
in  nil  your  dealings  Avith  mankind,  your  freedom 
from  all  the  outwardly  gross  practices  of  others, 
3^our  most  bountiful  gifts  of  charity,  and  even 
your  attendance  at  the  sanctuary,  reading  the 
Bible  and  offering  prayers,  if  this  is  the  use  you 
are  making  of  such  a  life,  it  is  reason  enough 
why  God  should  abhor  it,  and  destroy  you. 

Now  of  all  that  has  been  said,  in  this  and  the 
preceding  section,  this  is  the  sum.  The  unre- 
newed live  and  act,  with  feelings  of  settled 
enmity  to  God,  and  supreme  love  to  the  world. 
And  even  those  of  their  number  who  are  leading 
outwardly  correct  or  moral  lives,  before  God  are 
radicaUfj  urong,  because  of  the  motives  which  ac- 
tuate them,  and  the  self  confidence  which  they 
substitute  for  faith  in  Christ. 

Such  are  the  reasons  which  w\arrant  the  decla- 
ration that  their  whole  way,  including  alike  ac- 
tions which  in  themselves  are  either  right  or  wrong, 
is  a  way  that  is  an  abomination  to  the  Lord. 
And,  with  such  reasons  before  the  mind,  who  can 
wonder  that  it  should  be  so  ?  The  highest  excel- 
lence in  the  universe  despised — a  creature  idol- 
ized— "  the  chief  end  of  man"  wholly'  disregarded 
— and  the  exceeding  riches  of  God's  grace, 
treated  as  a  thing  of  nought. 

With  this  view  of  their  "  way,"  let  us  next 
consider  their  "  sacrifices"  and  their  "  prayer." 


FOR    NEGLECTING    GOD's    ACCEPTED    TIME.       123 

Sect.  4.  Ax  inquiry  concerning  the  strong  de- 
claration, "  The  sacrifice  of  the 
wicked  is  an  abomination  to  the  lord," 
showing    an  analogy  between   the 

temporal  and  SPIRITUAL  ASPECTS  OF  THE 
CASE. 

By  the  word  "  sacrifice/'  is  to  be  understood, 
all  the  duties  and  services  of  religion.  They  are 
thus  designated,  undoubtedly,  because  of  the  great 
prominence  and  importance  of  sacrifices  in  the 
worship  of  the  ancient  church.  Whoever  went 
to  the  temple  to  pay  his  devotions  to  Israel's 
God,  must  uniformly  take  with  him  some  clean 
beast  or  fowl,  to  be  offered  in  sacrifice  by  the 
priest.  Hence,  in  time,  the  word  was  so  accom- 
modated, as  to  designate  all  the  religious  services 
which  God  requires.  Thus  under  the  Old  Testa- 
ment the  Psalmist  sn3's.  The  sacrifices  of  God  are 
a  broken  spirit.  Ps.  li.  17.  Under  the  New 
Testament  the  apostle  Peter  says  to  believers, 
Ye  are  a  holy  generation,  a  royal  priesthood,  to 
offer  up  spiritual  sacrifices.  1  Pet.  ii.  9.  So,  very 
evidently,  it  is  proper  to  understand  the  passage 
now  under  con^^i(leration.  In  whatever  religious 
dufy  the  impenitent  man  may  outwardly  eng;ige — 
at  church,  Bible  reading,  or  even  in  the  form  of 
prayer,  he  is  still  abominable. 

And,  indeed,  no  apology  is  needed  for  this 
broad  construction.  For,  when  the  excuse  be- 
fore us  is  urged,  the  individual  would  make  a 


124  SINFULNESS    AN    INSUFFICIENT    EXCUSE 

univerml  application  of  it,  to  all  the  services 
peculiarly  enjoined  by  religion.  This,  in  fact,  is 
his  direct  design.  He  is  urged  to  make  the  sal- 
vation of  his  soul  the  primari/  and  pj'esent  object 
of  concern.  And,  in  order  to  secure  it,  to  give 
most  diligent  and  earnest  heed  to  those  Divinely 
appointed  means,  by  which  he  may  hope  to  be 
drawn  to  Christ,  and  through  which  to  receive 
the  blessings  of  the  Spirit — No,  is  his  quick  re- 
ply, you  must  necessarily  excuse  me  from  that, 
for  the  Bible  says,  "  The  prayer  of  the  wicked 
is  sin." 

Now,  although  this  is  not  a  correct  quotation 
from  the  Bible,  yet,  being  substantially  its  teaching, 
and  as  his  design  in  either  form  of  speech  would 
be  the  same,  I  am  willing  to  take  the  impenitent 
at  his  word,  and  dwell  for  a  little  upon  the  word 
prai/er,  as  a  representative  for  ever}^  other  reli- 
gious service  and  duty.  I  remark,  then,  that 
prayer,  as  any  other  act  or  duty,  may  be  offered 
with  different  frames  both  of  mind  and  heart. 
Moreover,  the  acceptableness  of  prayer,  just  as 
that  of  any  other  act,  must  depend  upon  the 
state  of  mind  and  heart  at  the  time  of  its  being 
offered. 

There  is  one  state  of  heart,  which  presents  the 
man  as  an  humble,  penitent,  sincere,  fervent, 
persevering  petitioner  at  the  throne  of  grace — 
one  who,  while  there,  feels  that  if  the  object  of 
his  desire  is  ever  bestowed,  it  will  be  all  of  mercy 
in  the  name  of  Christ,  and  all  the  praise  due  to 


FOR    NEGLECTING    GODS   ACCEPTED    TIME.        125 

Him  who  granted  it.  It  is  not  questioned  that 
such  prayer,  with  all  kindred  services,  so  far 
from  being  an  abomination,  is  well  pleasing  to 
God.  It  is  precisely  the  kind  of  prayer,  in 
manner  and  spirit,  which  His  commands  do 
specify,  and  to  which  His  promises  refer.  Upon 
this,  therefore,  we  need  not  longer  dwell.  But 
there  is  another  state  of  heart,  already  noticed, 
which  presents  the  man.  just  as  he  appears  in  the 
sight  of  God  while  putting  forth  any  other  effort. 
That  is,  he  is  one  filled  with  enmity  to  God, 
sitpre?ne  love  to  the  world,  prompted  by  other 
motives  than  the  Divine  glor}^,  and  making  the 
very  duty  which  he  performs,  and  not  the  Lord 
Jesus  Christ,  the  ground  of  his  hope  for  accept- 
ance. The  existence  of  one,  or  the  other,  or  all 
of  these  characteristics,  is,  as  we  have  seen,  pre- 
cisely that  which  causes  him  to  be  denominated 
a  wicked  man.  Because,  where  one  is  recon- 
ciled to  God  and  loves  Him  more  than  any  other 
object,  has  His  glory  for  a  ruhng  motive,  and 
places  his  hope  of  salvation  solely  on  Jesus 
Christ,  that  is  a  good  man,  in  the  acknowledged 
sense  of  Scripture.  Such,  therefore,  is  not  the 
one  whose  case  is  now  considered.  It  is  to  the 
man  who  admits  himself  to  be  among  the  wicked, 
in  the  sense  already  sufficiently  explained,  and, 
in  that  acknowledged  character,  urges  the  plea 
which  forms  the  subject  of  this  chapter,  that 
these  lines  are  now  addressed. 

Now,  as  alreadj'  intimated,  if  the  round  of  re- 
11  * 


126  SINFULNESS    AN    INSUFFICIENT   EXCUSE 

ligious  duties  be  performed  with  this  state  of 
heart,  not  only  must  they,  as  any  other,  fail 
of  being  acceptable,  but  prove  abominable  to 
God. 

And  who  will  deny  that  they  may  be  thus  per- 
formed, wholly  void  of  God  and  Christ,  and  filled 
with  the  world  and  self  ?  That  it  is  possible  for  a 
man  to  sit  in  the  very  sanctuary,  while  his  car- 
nal mind  is  enmity  against  the  God  of  the  sanc- 
tuary? That  it  is  possible  to  be  under  the  sound 
of  the  gospel,  and  yet  most  resolutely  refuse  the 
salvation  wrought  out  by  Christ,  which  that  gos- 
pel reveals  ?  That  it  is  possible  to  appear  as  a 
worshipper  of  God,  while  in  reality  Mammon  is 
most  ardently  remembered  and  worshipped  ? 
In  honour  of  Mammon,  his  plans  are  laid,  his 
calculations  are  made,  and  his  business  or  plea- 
sure otherwise  arranged,  for  the  week  or  even 
years  to  come.  Is  this  worshipping  God  ?  True, 
he  does  not  forsake  the  assembling  of  the  church. 
This  is  well  as  far  as  it  goes.  It  is  compliance 
Avith  the  letter  of  God's  law, — to  refuse  which, 
would  be  aggravated  daring.  He  is  also  placing 
himself  in  the  way  of  the  means,  w^hich  God's 
Spirit  employs  for  conversion  and  sanctification. 
Still,  by  bringing  a  divided  heart — yea,  at  times, 
almost  entirely  devoting  that  heart  to  other  ob- 
jects— practically  disdaining  alike  both  the 
authority  and  the  grace  of  God,  he  pollutes  even 
his  best  observances  of  religion. 

So,  evidently,  is  it  with  all  his  services  of  this 


FOR  ni:gle(jtl\g  God's  acceptkd  time.     127 

nature.  He  iiiny  iiei-form  any  one  of  tliem,  uith 
just  this  frame  of  mind — supreme  love  to  the 
world,  the  very  basis  of  which  is  hatred  to  God. 
Moreover,  if  indeed  they  perform  them,  these 
of  all  other  duties  they  select,  as  best  calculated 
to  commend  them  to  God.  How  many  have  no 
better  nor  other  reason  to  offer,  for  anticipating 
the  joys  of  heaven,  than  their  regularity  in 
attendance  at  the  sanctuary  and  such  like  duties, 
which  in  an  external  manner  they  ordinarily 
perform  !  In  the  whole  round  of  observance, 
they  regard  not  the  Divine  glory,  and  have 
neither  reference  to,  nor  thought  of,  Christ  as  the 
only  hope  of  sinners. 

Now  if  this  be  the  spirit  which  prevails,  is  it 
not  as  sufficient  to  vitiate  and  render  abomin- 
able these  performances,  as  any  other  acts  or 
course  of  life  ?  And,  in  all  cases  when  these 
services  are  rejected,  it  is  because  thus  vitiated 
and  rendered  abominable  unto  God.  But,  with 
such  cause  for  their  rejection,  they  argue  nothing 
against  the  law  which  binds  to  these  duties,  nor 
against  God's  fidelity  to  His  promises,  made  to 
those  who  sincerely  and  truly  ofier  prayer  and 
worship.  So,  taught  by  inspiration,  the  Psalmist 
understood  this  subject — "  If  I  regard  iniquity 
in  my  heart,  the  Lord  will  not  hear."  That  is, 
if  we  are  rejected  in  our  approaches  to  God  and 
attempts  to  serve  Him,  the  reason  will  be,  not 
because  we  thus  attempted  or  thus  approached, 
but  because  of  our  coming  with  hearts  at  vari- 


128        SINFULNESS    AN    INSUFFICIENT   EXCUSE 

ance  with  Himself,  by  being  in  love  with  sinful 
and  forbidden  objects,  and  uninfluenced  by  the 
great  aims  and  motives  which  ought  ever  to 
characterize  religious  service.  So  taught  our 
Lord.  When  addressing  the  Pharisees,  He  speaks 
of  them  as  so  strict  that  they  nppenred  right- 
eous unto  men — at  the  same  lime  styling  them 
hypocrites,  and  because  of  their  h3-pocris3',  pro- 
nouncing woe  after  woe  upon  them. 

Religious  duties,  theretbre,  stand  upon  pre- 
cisely the  same  footing  with  other  duties,  as 
respects  the  ground  of  their  acceptableness  with 
God.  If  performed  with  wrong  feelings,  wrong 
motives,  and  a  wrong  and  abominable  use  of  the 
service,  they  are  equally,  but  no  more  offensive 
in  the  one  case  than  in  the  other. 

Sect.  5.  Those  who  offer  this  excuse  for  neg- 
lecting RELIGIOUS  duties,  IF  CONSISTENT, 
should,  FOR  THE  VERY  SAME  REASON, 
NEGLECT  EVERY  WORLDLY  SERVICE. 

I  can  perceive  no  ftillacy  in  this  statement,  or 
in  the  process  by  which  this  conclusion  has  been 
reached.  It  has  been  shown  that  the  course  of 
an  impenitent  man  is,  for  sufficient  reasons,  offen- 
sive to  God — and  that  these  same  reasons  apply, 
with  equal  force  and  strictness,  to  matters  of 
every  day  life,  as  to  those  duties  more  strictly 
styled  religious. 

If  it  be  true  that  you,  as  a  "  wicked"  man, 
ought  not  to  pray,  nor  attempt  any  other  reli- 


FOR   NEGLECTING    GOD's   ACCEPTED    TIME.       129 

gious  duty,  because  it  is  oflensive  to  God,  the 
same  reason  existing,  ought  to  restrain  you  from 
ever}'  act  and  service  of  life.  If  you  can  plead  con- 
scientious scruples,  as  a  reason  for  not  engaging  in 
the  former  class  of  duties,  not  less  should  your 
conscience  trouble  you,  when  attempting  the  lat- 
ter. Hence,  if  you  assign  this  as  a  reason  for 
neglect  of  the  former,  j^ou  not  only  ought  to  as- 
sign it  as  the  cause  for  your  neglect  of  the  latter ; 
but,  as  a  matter  of  conscience,  be  careful  uni- 
formly and  universally  to  neglect  them. 

And  it  matters  not  how  these  latter  may  ap- 
pear, whether  innocent  or  indifferent,  in  your 
esteem.  It  is  the  character  of  the  individual  per- 
forming it,  and  not  the  magnitude  or  quality  of 
the  act,  which,  in  this  case,  is  supposed  to 
originate  the  charge  of  sin.  Following  your  own 
course,  the  Bible  must  be  the  standard  on  the 
subject.  Professedly  citing  it,  you  affirm  that, 
should  you  attempt  any  religious  duty,  you 
would  only  be  sinning  against  God — for,  "  the 
prayer  of  the  wicked  is  sin." 

Then,  if  tempted  or  urged  to  any  worldly  ser- 
vice, taught  by  and  citing  the  same  Bible,  why 
not  make  the  same  reply  ?  You  and  your  course 
are  no  less  abominable  and  sinful  in  this  latter 
case,  than  in  the  former;  for  ''the  ploughing  of 
the  wicked  is  sin." 

On  the  other  hand,  you  would  be  no  more 
abominable,  when  attempting  prayer  or  other  re- 
ligious service,  than  if  engaged  in  any  mechanical 


130         SINFULNESS    AN    INSUFFICIENT   EXCUSE 

or  mercantile  pursuit.  For,  so  long  as  you  re- 
main a  "  wicked"  man,  your  tuhoh  "  way,"  as  well 
as  your  "  sacrifice"  and  ''  prayer,"  is  abominable 
to  God. 

xind  3'et,  does  the  history  of  the  world  present 
a  single  case,  in  which  this  reasoning  has  been 
carried  out  ?  Did  you,  my  reader,  ever  thus 
argue  concerning  any  thing  loorldhj^  either  in  the 
fortn  of  business,  or  of  pleasure  ? 

But,  perhaps,  you  reply,  that  the  Bible  makes 
it  your  duty,  to  engage  in  some  worldly  pursuit. 
It  commcmds,  ihsit  we  be  "  not  slothful  in  business." 
It  threatens,  that  "  the  idle  soul  shall  suffer  hun- 
ger." But,  then,  equally  clear  and  positive  is  the 
s;ime  Bible,  in  urging  to  religious  duty.  This 
appeared  in  our  last  chapter.  It  declares,  that 
men  ou(/hi  always  to  pray,  and  not  to  faint.  Lu. 
xviii.  I.  It  promises  that  if  we  ask,  it  shall  be 
given  to  us.  Lu.  xi.  9.  It  involves  a  threaten- 
ing,  in  the  declaration,  that  God  will  be  inquired 
of  to  do  for  us.     Ezek.  xxxvi.  37. 

As  duty,  therefore,  it  is  quite  as  universally 
binding,  as  is  the  duty  to  be  engaged  in  some 
worldly  pursuit  of  industry.  As  to  conse- 
quences, flowing  from  the  two  classes  of  duties, 
they  compare  as  eternity  to  time.  And  j'ct, 
against  compliance  in  the  former  case,  and  not  in 
the  latter,  the  sinfulness  of  the  attempt  is  urged 
as  a  sufficient  excuse.  With  right  feelings  and 
motives,  the  duty  is  just  as  acceptable  in  the 
former  case,  as  in  the  latter.     With  wrong  feel- 


FOR   NEGLECTING    GOD's   ACCEPTED    TIME.        131 

ings  and  motives,  the  latter  is  just  as  abominable 
as  the  former.  That  is,  so  far  as  this  one  argu- 
ment is  concerned,  the  cases  are  perfectly  par- 
allel. 

This  very  fact  throws  suspicion  upon  the  ex- 
cuse, as  being  a  mere  pretence,  in  order  the  more 
plausibly  to  escape  from  that  which,  in  itself,  is 
irksome.  The  same  godless  man  will  turn  both 
mind  and  hands  to  any  worldly  service  that 
pleases  him,  not  shrinking,  in  the  least,  at  the 
thought  that  God  is  his  enemy  while  thus  en- 
gaged. But,  remind  him  of  his  soul  to  be  saved, 
of  God  to  be  served  and  honoured,  and  of  strictly 
religious  thought  and  effort,  in  order  to  hope  for 
securing  either,  and  then  the  individual  sets  up 
the  plea  of  sin  in  the  sight  of  God,  as  a  reason 
for  not  attending  to  matters  such  as  these.  When 
an  individual  never  thinks  of,  or  cares  for  the 
Divine  approval  in  any  of  his  worldly  engage- 
ments, it  is  very  hard  to  believe,  though  he  pleads 
it,  that  he  is  troubled  ^Yith  any  such  scruple,  as 
the  reason  for  his  being  deterred  from  a  religious 
life.  We  must  feel  that  there  is  something  un- 
derlying all  this,  which  does  not  at  first  appear. 
And,  undoubtedly,  there  is.  It  is  that  "  carnal 
mind  at  enmity,"  which  would  rather  stay  at  a 
distance  and  sin  under  a  mask,  than  by  religious 
duty,  to  be  brought  in  too  close  contact  with  this 
hated  God.  And  hating  God  and  religion  is 
very  different,   from  fear   of   dishonouring  and 


132         SINFULNESS   AN    INSUFFICIENT    EXCUSE 

offending  Ilim,  as  a  reason  for  neglecting  any 
act,  or  course  of  action. 

Another  reason  for  doubting  its  sincerity,  ap- 
pears from  the  nature  of  the  excuse.  To  be  thus 
conscientious,  supposes  a  man  to  be  ah'cady  and 
truly  a  servant  of  God,  ;\'hose  leading  aim  and 
desire  are  to  please  Him.  And  yet,  the  very 
force  of  this  excuse  lies  in  the  fact,  that  he  is 
not  a  servant  of  God,  but  a  "  wicked"  person. 
That  he  is,  therefore,  an  enemy,  and  has  no 
desire  to  please  Him.  The  very  highest  style 
of  reasoning,  for  restraining  either  saint  or  angel 
is,  that  a  course  or  act  is  displeasing  to  God. 
"  How  can  I  do  this  great  wickedness,  and  sin 
against  God  ?"  But  what  cares  an  unregenerate 
man  for  the  pleasure  of  God  ?  That  he  is  totally 
indifferent  to  this,  appears  from  his  never  allu- 
ding to  or  urging  it,  except  when  some  service 
of  religion  is  required. 

Finally,  if  thought  of  sin  w^ere  so  alarming, 
we  very  reasonably  might  expect  to  see  it  evi- 
denced, in  repentance,  earnest  seeking  for  pardon- 
ing mercy,  and  careful  turning  to  all  the  means 
and  provisions,  by  which  such  mercy  is  secured 
and  offered  to  dying  men.  And  yet,  the  excuse 
itself  has,  for  its  very  design,  deliverance  from 
being  engaged  in  any,  or  all  of  these,  though 
upon  their  true,  faiiliful,  persevering,  and  heUeving 
use,  in  God's  "•'  accepted  time,"  is  staked  hope  of 
acceptance  and  eternal  life.  And  this,  not  be- 
cause he  has  no  sins,  which  make  his  case  thus 


FOR   NEGLECTING   GOD's   ACCEPTED   TIME.       133 

urgent  and  needy.  So  fur  from  this,  it  is  his 
actual  sinfulness  which  he  pleads,  as  rendering 
olfensive  to  God  the  best  religious  act  he  could 
perforin.  If  his  state  be  thus  alarming,  if  so 
polluted  as  to  defile  whatever  he  may  touch,  why 
not  urgently  and  earnestly  attend  to  the  propo- 
sitions of  God's  grace — offering,  most  freely,  sal- 
vation from  his  danger  and  defilement  ?  Let  the 
reader  answer  this  for  himself.  Why  act  so 
utterly  indifferent  to  your  guilt,  except  when 
urged  to  the  means  of  grace?  And,  when  thus 
urged,  why  plead  that  guilt  as  an  apology  for 
not  using  the  very  means,  in  connection  with 
a  timely  and  proper  use  of  w^hich,  God  has  prom- 
ised His  gracious  pardon  ?  Why,  on  the  ground 
of  being  a  sinner,  slight  that  which  is  graciously 
offered  to  you  because  you  are  a  sinner  ?  Reader, 
this  must  be  no  other  than  an  iminccriti/,  which 
before  God,  brands  you  as  a  hypocrite,  and 
greatly  increases  your  guilt.  Every  such  pre- 
tence, only  "  heaps  up  wrath."  Such  pretended 
regard  for  God,  only  modes  Him.  And  bear  in 
mind,  too,  that  all  the  while  of  such  trifling, 
God's  "  accepted  time,"  the  day,  as  well  as  the 
means  of  grace  now  urged  upon  you,  is  passing 
rapidly  away.  Oh  !  be  not  among  the  number, 
who — 

"  Rather  choose  ia  sin  to  die, 
Than  turn  au  car  to  mercy's  voice." 

It  is  true,  very  true,  alarmingly  true,  that  you 

12 


134  SINFULNESS   AN   INSUFFICIENT   EXCUSE 

are  a  very  great  sinner.  But,  what  then  ?  Do 
you  not  know,  that  sin  places  you  under  present 
wrath,  and  directly  tends  to  death  and  hell  ?  Do 
you  not  know,  that  unless  Divineli/  aided,  you  can 
never  be  delivered  from  sin  and  its  tremendous 
consequences  ?  Do  you  not  know,  that  atten- 
tion to  your  soul,  in  the  scriptural,  earnest,  per- 
severing use  of  the  means  of  grace  is  designed 
to  secure  to  you,  just  the  aid  you  need — aid  of 
Jesus,  as  a  Divine  Ptedeemer,  aid  of  the  Holy 
Ghost,  as  a  Divine  Purifier  from  your  sin  ? 
And  do  you  not  know,  that  these  blessings  of 
purity  and  redemption,  are  entirely  in  the  hand 
of  God,  who  is  able,  read}^,  wiHing,  noiv  to  be- 
stow them — but,  that  His  '^accepted  time"  is 
rapidly  passing — and,  that  just  as  rapidly  and 
every  hour,  your  prospects  of  His  favour  and  of 
life,  are  becoming  still  more  dark  ? 

If  you  know  all  this,  with  all  your  sinfulness, 
why  not  hasten  to  Him  who  alone  can  pardon 
it  ?  With  all  your  crimson  guilt,  why  not  hasten 
to  Him  who  only  can  redeem  ?  With  all  your 
pollution,  why  not  hasten  to  Him  who  only  and 
alone  can  sanctify  and  cleanse  ?  If  with  this, 
or  any  other  apology,  you  stay  away  from  "  the 
grace  of  God  which  brings  salvation,"  will  you, 
can  you  ever  become  better  ?  And  if  j^ou  die 
with  the  guilt  and  pollution  of  sin  still  upon  you, 
who,  then,  either  can  or  will  redeem  and  cleanse 
you  ?  And  if,  leyond  the  grave,  you  appear  un- 
redeemed and  uncleansed,  how  can  you  escape, 


FOR   NEGLECTING   GOD's    ACCEPTED   TIME.       135 

hnvinpr,  in  'Mlie  nccoptcd  time,"  neglected  God's 
salvation?  IIeb.ii.3.  Reader,  as  great  and  as  many 
as  are  3'our  sins — so  far  from  being  a  A'alid  apology 
for  neglect — they  present  the  strongest  possible 
argument,  why  you  need  jwompilfj  to  hear  and 
obey,  while  "  the  accepted  time"  continues,  and 

''  The  voice  of  free  grace  cries,  Escape  to  the  mountain." 

Oh!  will  3^ou  believe  and  receive  it, as  just  the 
truth  you  need  ? — 

"  For  Adam's  lost  race  Cliiist  lias  opened  a  fountain  : 
For  sin  and  tran?gre?i!ion  and  every  pollution, 
His  blood  flows  most  freely  in  streams  of  salvation." 

I  entreat  you,  no  longer,  by  so  vain  a  pretext, 
to  parley,  or  cavil,  or  linger.  But,  without  delay, 
let  it  be  your  prayerful  resolve, 

"  I'll  go  to  Jesus,  though  my  sin 
Hath  like  a  mountain  ros^— 
For,  if  I  stay  away,  I  know 
I  must  forever  die," 

Dear  reader,  notv  is  God's  "  accepted  time.'' 
Before  that  time  has  passed  beyond  recall,  are 
you  ready  to  pray,  that  now  He  would  grant  you 
IJis  salvation  ?     I  beseech  you, 

"  Stay  not  for  to-morrow's  sun." 


136  ELECTION   AN   INSUFFICIENT  EXCUSE 


CHAPTER    IV. 

PLEADING  god's  SOVEREIGN  ELECTION,  IS  AN  INSUFFI- 
CIENT EXCUSE  FOR  NEGLECTING  GOD's  "  ACCEPTED 
TIME." 

"  For  the  children  being  not  yet  born,  neither  having  done  any 
good  or  evil,  that  the  purpose  of  God  according  to  election  might 
stand,  not  of  works,  but  of  Him  that  calleth ;  it  was  said  unto 
her,  The  elder  shall  serve  the  younger."  Rom.  ix.  11.  12. 

"  Seeing  his  days  are  determined,  the  number  of  lis  months  are 
with  thee,  thou  hast  appointed  his  bounds  that  he  cannot  pass." 
Job  xiv.  5. 

Sect.  1.  The  doctrine  of  election  is  literally 
and  most  fully  true. 

For  the  sake  of  definiteness,  and  a  mutual  un- 
derstanding between  the  writer  and  reader,  I 
shall  first  state  the  substance  of,  what  is  com- 
monly designated,  the  Calvinistic  view  of  this 
doctrine.  God,  from  all  eternity,  did,  by  the 
most  wise  and  holy  counsel  of  His  will,  freely 
and  unchangeably  ordain  whatsoever  comes  to 
pass ;  yet,  so  as  thereby,  neither  is  God  the  Au- 
thor of  sin,  nor  is  violence  offered  to  the  will  of 
the  creatures,  nor  is  the  liberty  or  contingency 
of  second  causes  taken  away,  but  rather  estab- 
lished.    Confession  of  Faith,  chap.  3.  sect.  1,  3,  7. 

This  passage  contains  the  germ  of  all  that  is 


FOR   NEGLECTING    GOD's   ACCEPTED   TIME.       137 

^'w/^  affirmed  concerning  the  doctrine  of  election, 
tcchnkalhj  so  called  and  understood.  This  elec- 
tion is  only  the  unchangeable  and  iiniverud q>x^\Vi'\- 
tion  of  God,  applied  to,  and  definitely  and 
permanentl}^  deciding  concerning,  angels  and  men. 
In  accordance  with  it,  some  of  them  "  are  pre- 
destinated unto  everlasting  life" — while  others 
are  "  passed  by,"  and  "  ordained  to  dishonour  and 
wrath  for  their  sin." 

All  this,  however,  so  as  that  God  is  not  the 
Author  of  sin  ;  nor  violence  offered  to  the  will  of 
these  creatures  ;  nor  the  use  and  necemiij  of  sec- 
ond causes  removed.  From  this  statement  of 
the  doctrine,  as  well  as  from  the  heading  of  this 
section,  the  reader  will  perceive  that  the  answer 
to  his  excuse,  does  not  consist  in  a  denial  of  the 
doctrine.  This  may  not  be,  because  the  doctrine 
is  in  accordance  with  Bible  teaching,  and,  there- 
fore, must  be  true.  If  true,  the  opposite  of  it 
must  be  error — and  error  never  benefited  either 
individuals  or  the  world. 

In  the  first  passage  at  the  beginning  of  this 
chapter,  the  apostle  adduces  an  instance  of  God's 
dealings,  with  the  family  of  the  patriarch  Isaac. 
But,  mark  the  strength  of  his  language,  in  refer- 
ence to  those  dealings.  They  were  thus  deter- 
mined and  carried  out,  in  order  ilmt,  beyond  all 
question,  the  doctrine  before  us  might  be  estab- 
lished. He  dealt  thus  with  them,  spake  thus 
and  at  such  a  time  concerning  them,  that  the 
doctrine  of  election  might  stand.     Thence,  verse 

12* 


138  ELECTION    AN    INSUFFICIENT   EXCUSE 

15,  he  enlarges  upon  the  doctrine.  In  view  of 
this  particular  case  he  teaches,  that  all  the  in- 
stances of  Divine  compassion  and  mercy,  have 
their  origin  in  the  will,  that  is  the  sovereign  plea- 
sure of  God — '^  I  will  have  mercy  on  whom  I 
will  have  mercy,  and  I  will  have  compassion  on 
whom  I  will  have  compassion."  Again,  verses  17 
and  18,  he  shows  that  this  same  truth  applies, 
ivith  equal  force,  to  those  who  are  lost — "  The 
Scripture  saith  unto  Pharaoh,  Even  for  this  same 
purpose  have  I  raised  thee  up,  that  I  might  show 
my  power  in  thee." — '•  Whom  He  tvill  He  liard- 
eneth." 

Elsewhere,  he  shows  that  all  who  are  "  pre- 
destinated" or  elected,  are  also  effectually  "  called" 
into  His  service  and  favour ;  are  "justified,"  or 
pardoned  and  accepted  as  righteous  ;  and  "  glori- 
fied," or  saved  in  heaven.  Rom.  viii.  29,  30. 
Again,  his  language  is  very  strong ;  for  he  there 
ascribes  it  wholly  to  the  election  of  grace,  that 
there  is  even  a  remnant  found  faithful  to  God, 
and  engaged  in  His  service.  Rom.  xi.  5 — 7. 
And  then,  how  free  from  ambiguity  is  his  mean- 
ing, when  most  emphatically  he  asserts,  that  all 
who  come  short  are  of  the  non-elect — "  The  election 
hath  obtained  it,  and  the  rest  zvere  hlindedJ' 

In  his  other  epistles,  he  dwells  less  upon  this 
point,  yet  very  clearly  avows  it.  To  the  Ephe- 
sians,  i.  4,  5,  he  thus  writes — "According  as  He 
hath  chosen  us  in  Him,  before  the  foundation  of 
the   world — Having  predestinated  us   unto   the 


FOR   NEGLECTING    GOD's    ACCEPTED    TIME.       139 

adoption  of  children  by  Jesus  Christ  to  Himself, 
according  to  the  good  pleasure  of  His  will."  In 
his  first  epistle  to  the  Thessalonians,  1. 4,  he  speaks, 
as  though  by  them  the  doctrine  was  familiarly 
understood — "  Knowing,  brethren  beloved,  your 
election  of  God." 

But  the  apostle  Paul  is  not  alone  in  this  teach- 
ing. In  his  first  epistle,  Peter,  i.  2,  addressing 
those  to  whom  he  wrote,  thus  styles  them— 
^^  Elect  according  to  the  foreknowledge  of  God 
the  Father."  The  apostle  John,  also,  in  his 
first  epistle,  iv.  19,  thus  states  the  truth  which 
the  doctrine  involves — "  We  love  Him,  because 
He  first  loved  us."  This  necessarily  implies,  that 
the  fact  of  our  loving  Him  at  all,  is  the  mere 
result  of  His  affectionate,  and  efiicient  choice  of 
us.  Again,  2  Jno.  1,  13,  he  employs  the  term, 
as  peculiarly  distinguishing  those,  whom  he  re- 
gards as  the  people  of  God — '*'  The  elder  unto 
the  elect  lady  and  her  children."  "  The  children 
of  thy  elect  sister  greet  thee."  Finally,  we  find 
our  Saviour  Himself,  speaking  of  God  as  exer- 
cising this  right,  both  in  the  absolute  and  inde- 
pendent choice  of  those,  upon  whom  He  will  be- 
stow His  spiritual  favours,  and,  in  His  decision 
concerning  those,  from  whom  He  will  withhold 
those  favours.  "  Thou  hast  hid  these  things  from 
the  wise  and  prudent,  and  hast  revealed  them  unto 
babes — even  so,  Father, /or  so  it  seemed  good  in 
thy  sight.  Matt.  xi.  25,  26. 

Enough  has  now  been  cited  from  the  Bible  to 


140  ELECTION    AN    INSUFFICIENT    EXCUSE 

establish  the  point,  that  the  doctrine  of  election 
is  literally  and  most  fully  true.  Denying  it, 
therefore,  can  be  neither  a  legitimate  nor  profit- 
able mode  of  answering  objections  raised  against 
it. 

Sect.  2.  God's  choice  is  altogether  independent 
of  anything  in  the  individual  elected ; 
either  before  or  after  his  conversion, 
but  is  wholly  and  absolutely  depen- 
dent on  the  good  pleasure  of  god. 

It  cannot  be  founded  upon  any  thing  done  by 
the  individual  hefore  conversion,  for  two  reasons. 

1.  We  are  taught  that  it  takes  place  before  any 
actions  have  been  performed.  Look  at  the  pas- 
sage, at  the  heading  of  this  chapter.  In  the  case 
of  Jacob  and  Esau,  that  the  purpose  of  God  accord- 
ing to  election  might  stand,  the  choice  of  the  per- 
sons w^as  before  their  birth — consequently,  could 
not  have  been  in  view,  either  of  what  they  had  al- 
ready done,  or,  at  the  time  of  their  choice,  were  ac- 
tually engaged  in  doing.  In  writing  to  the  Ephe- 
sians,  as  already  cited,  the  apostle  affirms  the 
same.  His  expression  is  very  strong,  declaring 
that  the  elect  are  chosen  before  the  foundation 
of  the  world.  This  is  usually  regarded  as  equiv- 
alent to  saying,  that  this  electing  purpose  \^from 
eternity.  It  certainly  dates  far  enough  in  the 
past,  to  preclude  the  idea  of  its  taking  place, 
upon  the  occasion  of  something  already  performed, 


FOR   NEGLECTING    GOD's   ACCEPTED   TDIE.       141 

or  actually  in  the  process  of  performance,  by  the 
individual  elected. 

2.  All  that  a  man  does  before  conversion,  the 
Bible  declares  to  be  sinful.  "  The  luay  of  the 
"svicked  is  an  abomination  unto  the  Lord."  As 
shown  in  the  preceding  chapter,  by  the  way  of 
the  wicked,  we  are  to  understand  all  that  he  docs, 
whether  regarded  by  others  as  moral  or  immoral, 
whether  apparently  useful  or  injurious.  His 
whole  life,  up  to  that  hour,  is  spent  without  a 
single  right  motive,  without  a  single  right  feel- 
ing towards  either  God  or  the  w^orld.  Conse- 
quently, there  is  nothing,  concerning  which  we 
could  possibly  affirm,  that  it  is,  or  ought  to  he,  the 
basis  of  God's  electing  love.  So  far  from  thus 
deserving  to  be  chosen,  to  the  relation  and  privi- 
leges of  a  child  of  God,  all  that  he  does,  being 
sinful  and  abominable  in  the  sight  of  God,  calls 
rather  for  judgment  alone. 

Neither  does  this  choice  originate  in  the  view 
of  what  the  one  elected  will  do  in  the  future,  or 
after  conversion.  And  it  is  desirable  that  this 
be  distinctly  noticed  and  understood,  because 
some  professedly  holding  to  and  advocating  this 
doctrine,  have  mistaken  here. 

The  writer  well  remembers  to  have  heard  a 
member  of  a  Presbyterian  Church,  strenuous  in 
his  belief  of  this  truth,  striving  to  free  it  from 
its  objectionable  features.  To  this  end,  thus  his 
views  were  stated — "  This  election  depends  upon 
the  fact  of  God's  foreseeing   that  the  individual 


142  ELECTION   AN   INSUFFICIENT   EXCUSE 

chosen  will  improve  the  grace  to  be  imparted — 
and,  because  of  that  prospective  improvement, 
chooses  him  to  Himself. 

To  pause  and  give  this  theory  a  name,  one 
must  needs  style  it,  pure  Arminianism.  It  can- 
not be  a  true  and  Bible  theory,  for  the  following 
reasons  : 

1.  A  man's  doing  any  thing  pleasing  to  God 
itself  originates,  as  already  seen,  in  God's  bestow- 
ment  of  a  nature  which  enables  him  to  enter  and 
perform  the  Divine  service — "  It  is  God  which 
worketh  in  you,  both  to  will  and  to  do  of  His 
good  pleasure."  When  God  has  thus  wrought 
in  him,  then,  and  not  till  then,  does  the  man  begin 
a  life  of  holy  service.  Hence,  most  clearly,  this 
service  or  improving  of  Divine  grace,  is  the  efed, 
not  the  cause,  of  one's  election  to  heavenly  favour 
and  eternal  life.  And  to  say  the  least,  it  must 
be  using  language  with  very  great  impropriety 
and  confusion,  while  one  thing  is  only  the  effect 
of  another,  still  to  speak  of  it,  and  base  argu- 
ments upon  it,  as  though  it  were  the  cause. 
Indeed,  it  is  not  too  strong  to  pronounce  it 
absurd,  to  speak  of  an  effect,  as  though  the 
cause.  And  it  is  being  guilty  of  precisely  that 
absurdity  to  affirm,  that  the  prospective  holy  love 
and  obedience  of  a  mon,  is  the  moving  cause  of 
God's  choosing  him.  Why?  Because  there  would 
and  could  be  no  such  holy  love  and  obedience 
without  that  choice.  Because,  moreover,  it  is 
the   desired   and   designed   result,  not  cause,  of 


FOR   NEGLECTING   GOD's   ACCEriED    TIME.       143 

God's  choosiriir  any  individual,  That  he  should  be 
holy  and  without  blame.  Eph.  i.  4. 

2.  The  oi)posite  view  Avould  make  the  lan- 
guage of  the  apostle  very  illogical.  IJis  very 
object,  in  citing  the  case  of  Jacob  and  Esau,  is 
to  prove,  that  the  choice  of  any  is  owing,  abso- 
lutcly  and  indcpcndcntli/,  to  the  purpose  of  God. 
But  stating,  as  he  does,  that  the  choice  took  place 
before  they  had  done  any  good  or  evil,  could  not 
tend  in  the  least  to  establish  that  point,  if  at  the 
same  time,  the  good  which  they  afterward  were 
to  do,  was  the  moving  cause. 

For  prospective  good,  as  truly  as  that  already 
secured,  may  influence  to  a  certain  choice  or  act. 
Hence,  in  such  case,  so  flir  from  referring  that 
choice  absolutely  to  the  purpose  of  God,  as  its 
originating  cause,  which  the  apostle  decidedly 
aflirms — the  good  anticipated,  as  service  from  the 
person  elected,  must  be  regarded  as  the  cause, 
which  the  apostle  seems  carefully  to  deny. 

And  here  it  must  be  observed,  that  this  view 
of  the  passage  is  not  controverted  by  Eph.  i.  4? 
cited  above.  There  the  same  apostle  adverts  to 
the  end,  as  to  the  result  to  be  secured  by  the 
choice — namely,  a  blameless  and  holy  life.  And 
this,  too,  is  an  important  doctrine  of  the  Bible. 

But  here  he  is  speaking  of  that,  which  moves 
to  the  choice  itself.  This  he  declares  to  be,  the 
sovereign  pleasure  and  purpose  of  God.  To 
make  this  latter  appear,  he  shows  that  it  was 
totally  independent  of  any  thing,  in  the  individ- 


144  ELECTION    AN   INSUFFICIENT   EXCUSE 

ual  chosen — and,  as  proof  that  it  was  thus  inde- 
pendent, he  declares  that  it  took  place,  before 
any  thing:  good  or  bad  was  done.  Yet,  how  could 
this  possibl)^  tend  to  establish,  or  even  bear  upon 
his  argument,  if,  nevertheless,  the  choice  was 
p'omjjted  by  consideration  of  works  or  goodness, 
reserved  and  treasured  in  the  future  ?  But  a 
conclusion,  strictly  illogical,  can  never  safely  be 
aftirmed  of  one,  who  is  reasoning  under  the  direc- 
tion of  Divine  inspiration.  And  this  latter  con- 
sideration forbids  the  thought  that  the  apostle 
designed  any  other,  than  an  open  and  candid 
use  of  the  language.  It  is  not  a  mere  play 
upon  terms,  when  he  speaks  of  their  having  done 
neither  good  nor  evil. 

3.  The  apostle  says  ver}'-  explicitly,  that  this 
electing  purpose  stood  '•  not  of  works."  This  can 
be  true,  however,  only  by  having  reference  to 
the  future,  as  well  as  the  past.  For  if  God's 
purpose  originated  in,  or  was  based  upon,  what 
a  man  in  any  particular  case  would  hereafter  do, 
how  could  it  be  possible  that  His  purpose  was 
not  of  works  ?  Hence,  if  we  suppose  the  apos- 
tle to  mean  what  he  says — and  who  does  not  ? — 
personal  election,  as  to  its  meritorious  cause,  is 
not  based  upon  any  thing  the  individual  elected 
will  do,  any  more  than  upon  what  he  has  already 
done.  Thus,  in  this  whole  matter,  human  7nerit, 
whether  derived  from  the  past,  present,  or  future, 
is  wliolly  excluded. 

The  apostle,  however,  in   leading   us   to  the 


FOR   NEGLECTING    GOD's   ACCEPTED   TIME. 


145 


true  cause,  not  only  declares  what  it  is  not,  but, 
with    equal   clearness,  what  it  is.     The  Divine 
purpose  of  election  stands,  originates  and  con- 
tinues to  depend,  "  not  of  works"  in  any  sense, 
but  wholly  "  of  him  that  callciU'—\.  e.  God.     This 
elsewhere  and  frequently  is  taught.     Rom.  viii. 
28.     Eph.  i.  5.    It  is  the  uniform  teaching  of  all 
those  passages,  which  speak  of  God's  choosing  and 
calling  men,  referring  their  salvation  entirely  to  His 
purpose  and  choice.    But  especial  notice  should  be 
taken   of  the   language  of   our  Saviour.     How 
explicitly  He  warrants  and  teaches  this  doctrine, 
when  He  assigns  as  the  reason  of  God's  favouring 
and  distinguishing  choice,  that  it  seemed  good  in  His 
sight !     Matt.  xi.  25,  26.     Enough  has  now  been 
said,  to  establish    the   point   of   this    section — 
election  is,  altogether,  independent  of  any  thing 
in  the  individual  himself,  and  wholly  owing  to 
the  good  and  sovereign  pleasure  of  God. 

But,  in  passing,  I  am  constrained  to  pause 
upon  a  thought,  not  essential  to  the  argument  of 
this  chapter.  Let  the  reader  note,  what  a  sad 
reflection  is  thus  cast  upon  himself,  in  common 
with  the  race.  So  utterly  wretched,  that  if  God 
looks  upon  you,  and  determines  to  show  His 
favour,  the  only  reason  why  He  thus  determines, 
is  to  be  sought,  not  in  yourself — because  no  suffi- 
cient reason  there  exists — but,  simply  because  He 
chooses,  in  kindness  and  of  His  good  pleasure,  to 
bestow  it.  All  that  can  be  seen  in  any  man,  be- 
tokens  need    of  compassion,  without   the  least 


146  ELECTION    AN    INSUFFICIENT   EXCUSE 

compensating  good  to  deserve  that  compassion. 
So  that  if  it  come  at  all,  it  comes  from  God, 
merely  because  it  pleases  Him  gracioxishj  to  be- 
stow it.  Oh  !  how  such  a  view  should  humble 
us,  and  curb  our  murmuring,  while  it  exalts, 
in  our  esteem,  this  kind,  though  wholly  inde- 
pendent, God.  For  even  from  such  a  race  He 
has  actually  chosen  a  multitude,  that  no  man  can 
number.  Rev.  vii.  9.  And,  instead  of  taking 
such  views  of  this  subject,  as  only  harden  and 
tend  to  ruin  the  soul,  how  we  should  contem- 
plate this  Divine  kindness,  this  "  exceeding 
riches  of  His  grace,"  till  our  hearts  are  melted 
into  tenderness  and  love  ! 

Sect.  3.  Showing  a  strict  analogy  between  God's 
election  of  any  to  spiritual  and  eter- 
nal life,  and  his  purpose  concerning 
physical  and  temporal  life by  a  brief 

EXAMINATION  OF  JOB  xiv.  5. 

The  language  is  as  follows — "  Seeing  his  days 
are  determined,  the  number  of  his  months  is 
with  thee,  thou  hast  appointed  his  bounds  that  he 
cannot  pass."  As  bearing  upon  our  present  ob- 
ject, note  several  particulars  concerning  this  pas- 
sage. 

1.  It  is  an  allusion  simply  to  physical  or 
natural  life.  This  will  be  very  manifest  to  any 
who  will  carefully  read  the  context.  The  sacred 
writer  opens  the  chapter,  by  reference  to  the 
Tewness  of  the  days  in  the  life  of  man.     To  nius- 


FOR   NEGLECTING   GOD's    ACCEPTED   TIME.       147 

tr.'ite  it,  he  speaks  of  them  as  flourishing,  and 
being  cut  down,  lilve  the  flower.  And  then, 
plainly  and  literally,  in  language  which  can 
leave  no  doubt  concerning  the  meaning  of  the 
writer,  he  says,  "  Man  dieth  and  wasteth  away  ; 
yea,  man  giveth  up  the  ghost,  and  where  is  he  ?" 

2.  The  length  of  this  life,  in  each  case,  has 
been  already  irrevocably  fixed. 

"  His  days  are  determined" — "  Thou  hast  ap- 
pointed his  bounds,  that  he  cannot  pass."  If, 
then,  the  howylary  of  life  is  appointed,  and  the 
numbd'  of  its  days  and  months  is  fully  determined, 
the  language  must  be  most  strangely  employed, 
if  we  are  not  to  understand,  that  when  that 
boundary  has  been  reached,  it  will  end  our  pro- 
gress— when  that  number  has  been  spent,  there 
will  be  no  possibihty  of  increasing  it.  That  it 
does  thus  mean,  every  candid  reader  must  readily 
admit — from  the  ver}''  nature  of  ^  fixed  boundary, 
and  a  determined  number.  But,  to  acknowledge 
this  to  be  the  meaning  and  consequent  teaching, 
is  to  admit  that,  whatever  may  be  the  advantages 
of  friends,  physicians,  climate,  or  local  circum- 
stances, none  will  be  able  to  add  even  a  single 
day  to  those  which  have  been  already  allotted. 

We  often  think,  and  act  upon  the  feeling,  that 
with  tender  nursing,  skillful  physicians,  change 
of  air,  and  faithful  application  of  remedies,  we 
shall  certainly  recover.  And,  most  assuredly 
we  will  recover,  provided  we  have  not  arrived  at 
the  appointed  boundary — have  not  completed  the 


148  ELECTION    AN    INSUFFICIENT   EXCUSE 

number  of  our  days  or  months.  But,  on  the 
other  hand,  if  we  have  reached  that  boundar}^, 
if  the  number  of  our  months  has  been  fully 
spent,  the  employment  of  all  these  varied  means, 
however  appropriate  and  excellent,  will  prove 
entirely  fruitless ;  for  that  boundary  we  "  cannot 
pass" — beyond  it,  cannot  possibly  prolong  life, 
or  add  a  single  day.  The  term  "  cannot,''  im- 
plies a  desire  and  anxiety,  use  of  means  and 
effort  to  pass ;  but,  at  the  same  time,  positively 
asserts  that  literally  nothing  shall  be  effected. 
We  may  reach  the  appointed  limit  while  in  the 
city  or  country,  in  a  season  of  general  health  or 
pestilence,  among  friends  or  strangers,  with  or 
without  a  physician  or  medical  remedy — all, 
equally  and  alike,  will  prove  utterly  in  vain  ;  for 
the  bounds  of  life  will  not,  in  the  least,  be  ex- 
tended, the  number  of  the  months  will  not,  for  a 
moment,  be  increased — and  then  we  shall  surely 
die,  and  not  live. 

3.  This  fixing  the  limits  of  human  life,  is  de- 
clared to  be  the  work  of  God — "  TJiou  hast  ap- 
pointed." 

In  the  third  verse  of  the  previous  chapter. 
Job  tells  us  plainly  to  whom  he  speaks — "Surely 
I  would  speak  to  the  Almighty,  and  I  desire  to 
reason  with  God."  And  we  are  to  understand 
him  as  continuing  his  speech  and  reasoning,  and 
as  still  addressing  himself  to  God,  when,  in  the 
passage  before  us,  he  employs  the  term  *'  Tlion." 
So  that  it  would  be  correct,  and  show  more  clearly 


FOR   NEGLECTING   GOD's   ACCEPTED   TIME.       149 

the  reference,  to  read  the  clause — "  God  has  ap- 
pointed the  bounds,  that  he  cannot  pass." 

Let  the  reader  notice,  therefore,  that  He  whose 
province  it  is  to  elect,  or  determine  who  shall  be 
saved — and  so  determines,  as  we  have  seen,  that 
the  number  can  be  neither  increased  nor  dimin- 
ished— is  the  idcniical  Being,  who  appoints  the 
number  of  the  days,  in  every  instance,  of  himian 
life — and  so  appoints  and  decides  them,  that  that 
number  is  absolutely  without  the  least  variation. 
So  absolxdely,  as  to  place  it  entirely  beyond  the 
power  of  human  desire,  or  human  effort,  to  pro- 
duce the  least  possible  change. 

4.  This  appointment  by  God  is  wholly  inde- 
pendent of  men. 

That  it  is  altogether  independent  of  their 
wishes  or  circumstances,  appears  from  the  use  of 
the  term  "  cannot ;"  for  this  shows,  that  when 
men  have  reached  God's  appointed  hmit  to  their 
lives,  they  will  both  desire  and  strive^  but  shall 
find  themselves  wholly  unable  to  pass  beyond  that 
limit.  And  by  what  a  large  proportion  of  our  race, 
this  truth  is  most  strikingly  illustrateil  !  They 
die,  because  thej^  must — because  all  their  desire, 
anxiety,  and  care,  cannot  longer  enable  them  to 
live.  Think,  too,  how  irrespective  this  is  of 
character  or  situation  in  life.  Moral  or  immoral, 
industrious  or  indolent,  useful  or  injurious,  rich 
or  poor,  royal  or  peasant,  with  or  without  a  fam- 
ily, pressed  with  business  or  desirous  of  more — of 
all  alike  it  is  true,  that  independently  of  their  own 


150  ELECTION    AN    INSUFFICIENT    EXCUSE 

or  the  desires  of  others,  persons  sicken  and  die 
— or  suddenl}^,  without  lingering  disease,  are 
called  from  earth. 

It  is  independent  of  men  in  another  partic- 
ular also — "  The  number  of  his  months  is  with 
thee."  That  is,  God  so  completely  reserves 
to  Himself  the  measure  of  human  life,  that 
no7ie  hioivs  or  can  Jcno2u,  what  is  the  time  np- 
pointed  for  his  continuance  here.  And  all 
experience  shows,  that  this  number  is  not 
usually  made  known  to  any,  until  it  is  just 
completing.  Actually  seeing  Hs  honndnr?/,  is  the 
first  certain  knowledge  of  the  jtrecisc  length  of 
the  mortal  life  allotted  to  any  man. 

The  thoughts  in  this  section,  show  God's  pur- 
pose concerning  the  length  of  human  life  in  this 
world,  to  be  both  independent  and  unchangeable. 
We  are  now  prepared  for  certain  deductions, 
which  necessarily  flow  from  the  teaching  of  these 
first  three  sections. 

Sect.  4.  The  analogy   continued.     If  God's  in- 
dependent   AND  UNCHANGEABLE  PURPOSE 

INCLUDES   MY    SAFETY WHETHER    IN   THE 

FUTURE  OR   PRESENT  LIFE 1  SHALL    CER- 
TAINLY BE  SAFE. 

I  have  chosen  this  strong  language,  because,  so 
far  as  it  relates  to  the  future,  it  is  the  same  so 
often  employed  by  the  impenitent,  for  excusing 
inaction  and  lulling  conscience — and,  because  I 
have  not  the  least  doubt  of  the  truth  of  the  state- 


FOR   NEGLECTING    GOd's    ACCEPTED   TIME.       151 

ment.  Wc  will  first  consider  it,  in  reference  to 
tlie  spiritual  Jind  future  life.  And  I  beseech  the 
reader  to  distinguish  and  notice  the  true  import 
of  this  statement.  It  is,  in  fact,  but  a  declara- 
tion, that  if  God  sets  His  love  upon  and  chooses 
you,  there  is  no  i^oiuer  that  can  possibly  prevent 
His  securing  the  object  of  that  choice,  and,  conse- 
quently, the  salvation  of  your  soul.  That  is, 
God,  superior  to  and  uncontrolled  by  any  other, 
can  and  will,  in  every  case,  certainly  perform 
His  purpose. 

This  He  directly  claims — and  any  thing  short 
of  it,  would  greatly  derogate  from  his  exalted 
nature.  My  counsel  shall  stand,  and  I  will  do 
all  my  pleasure,  Isa.  xlvi.  10,  surely  is  language 
very  decided  and  strong.  And  the  evident  view 
of  God  which  it  presents,  is  that  of  one  who  not 
only  can  plan,  but  execute,  as  He  pleases,  wholly 
independent  of  every  other  being,  and  every  other 
world.  Hence,  in  the  execution  of  that  purpose. 
He  must  be  wholly  unrestrained  by  any  individual 
of  the  human  family,  towards  whom  that  pur- 
pose might  be  directed.  Consequently,  dear  rea- 
der, nothing  that  you  can  do  will  be  able  to 
thwart  the  final  accomplishment  of  His  purpose 
electing  you  to  salvation — provided,  He  has  thus 
purposed  concerning  you. 

This  is  the  leading  point  of  the  present  section. 
A  point,  therefore,  wholly  different  from  the 
teaching,  that  God  is  totally  unmindful  of,  or 
indilfcrent  to,  the  nature  and  the  life,  when  He 


152  ELECTION    AN   INSUFFICIENT   EXCUSE 

chooses  to  secure  the  salvation  of  the  soul — or, 
that  a  man  may  assume,  ivithoiit  satisfactory 
evidence,  his  own  election,  and  then  give  license 
to  the  life,  under  the  plea  that  all  is  unalterably 
safe.  If  this  latter  were  the  case,  then  the 
statement  as  employed  by  the  impenitent, 
would  certainly  contain  something  like  a  valid 
objection.  But  that  the  objection,  so  far  from 
being  valid,  is  unreasonable,  it  is  the  design 
of  this  chapter  to  show — and  I  pray  that  it  may 
so  appear  to  the  reader,  by  the  time  he  arrives 
at  the  close.  With  this  preparation  and  cau- 
tion, concerning  the  theory  advanced  in  this  sec- 
tion, I  now  proceed  to  give  some  reasons  for 
believing  it  to  be  correct. 

1.  From  the  teaching  of  the  passage  at  the 
heading  of  this  chapter. 

For  in  it  God,  by  the  apostle,  has  not  only 
announced  the  theory,  but  confirmed  it  by  an 
example,  showing  that  His  purpose  relating  to 
this  one  subject — namely  and  very  emphatically, 
"  according  to  election" — shall  certainly  stand. 
If  so,  then  all  those  upon  whom  He  has  set  His 
love  and  elected  to  life,  shall  certainly  see,  enter, 
and  enjoy  that  life  ;  for  this  is  only  another  form 
of  saying,  that  His  purpose  in  this,  as  in  every 
other  respect,  to  the  uttermost  will  be  accom- 
plished. And  this,  the  reader  must  carefully 
observe,  is  not  equivalent  to  saying,  that  because 
his  salvation  mai/  be  certain,  therefore  it  is  a 
matter  of  indifference  what  kind  of  a  life  he  leads. 


FOR   NEGLECTINa   GOD's   ACCEPTED   TIME.       153 

But  it  is  designed  to  teach,  that  if  God  has 
elected  any,  He  ^Yill  so  change  and  protect,  re- 
strain and  guide  that  life,  that  nothing  in  or 
around  it,  can  possibly  prevent  His  securing  the 
object  of  that  election.  "  His  counsel  will  stand, 
and  He  will  do  all  His  pleasure."  But,  in  this 
case,  His  pleasure  and  counsel  are,  to  save  that 
soul.  Consequently,  if  the  reader,  though  now  im- 
penitent, is  among  the  number  of  those  who  are 
chosen  to  salvation,  God  will  not  permit  that  you 
shall  continue  to  lead  such  a  life,  as  will  forbid 
your  being  finally  and  forever  saved. 

Yet  this  may  be  saying,  that  great  rcfmmmtory 
changes  must  necessarily  occur  in  that  life  of 
yours,  in  order  to  your  realizing  the  eiulio  which 
this  election  refers. 

2.  Our  Saviour  Himself  taught  the  same,  in 
language  which  will  scarcely  admit  of  any  other 
construction. 

All  that  the  Father  hath  given  me,  shall  come 
unto  me.  Jno.  vi.  37.  If  this  be  so,  ever?/  such 
individual  will  certainly  come,  and  no  being  or 
character  can  possibly  be  allowed  to  prevent  it. 
Hence,  if  in  this  electing  purpose  there  has  been 
given  to  Christ,  a  man  who  is  no2o  profane,  or  a 
gambler,  or  a  drunkard,  or  dishonest,  or  an  infi- 
del, so  certainly  will  he  come  to  Christ,  that  these 
courses  of  life,  one  or  all  of  them  combined,  will 
not  he  permitted  so  to  interfere  as  to  cause  a  total 
failure.  Every  thing  that  would  cause  or  threaten 
that  ftiilure,  will  be  removed  or  overruled.     And 


154  ELECTION   AN   INSUFFICIENT   EXCUSE 

every  thing  needful,  as  an  instrumentality,  will 
be  made  to  work  for  its  accomplishment.  The 
thing  must  be  done — because  it  is  God  that  has 
purposed  it. 

3.  This  teaching  is  confirmed  by  the  fact,  that 
any  are  saved. 

If  there  were  not  this  fixed  purpose  in  God, 
setting  His  love  upon  some,  and  certainly,  in  the 
face  of  all  opposition,  bringing  them  forth  to 
favour  and  to  life,  who  would  be  able  to  reach  that 
favour  and  life  ?  Who  could  be  saved  ?  With 
"  deceitful"  and  ^'  desperately  wicked"  hearts 
within  us,  with  the  world  alluring,  and  the  powers 
of  hell  surrounding — all  conspiring  to  impel  on- 
ward in  the  course  of  sin,  and  to  destroy  the  in- 
fluence and  power  of  gospel  truth — how  could 
ani/  hope  to  escape  ?  In  circumstances  such  as 
these,  how  could  any  be  encouraged,  even  to 
preach  to  others  the  everlasting  gospel  ?  The 
devil  is  ever  ready  to  catch  away  the  word  that 
is  sown  in  the  heart ;  Matt.  xiii.  19  ;  but  the 
purpose  of  God  is,  that  the  word  going  forth 
out  of  his  mouth,  shall  accomplish  that  which 
He  pleases,  and  j^rosper  in  the  thing  whereto  He 
sent  it.  The  cares  of  the  world  and  the  deceit- 
fulness  of  riches,  are  always  ready  to  choke  and 
render  the  word  unfruitful ;  Matt.  xiii.  22  ;  but 
then  the  declaration  of  God  is,  that  "  it  shall  not 
return  unto  Him  void,"  that  it  shall  be  as  a  fire, 
and  like  a  hammer  that  breaketh  the  rock  in 
pieces.  Jer.  xxiii.  29. 


In  view  of  all  these  considerations — upon 
which  it  Avere  possible  greatly  to  enlarfre — I  am 
constrained  to  believe,  that  the  statement  at  the 
head  of  this  section,  as  relating  to  the  future,  con- 
tains a  truth.  Therefore,  that  all  and  each  of  the 
elect  of  God,  be  they  who.  and  what,  and  where- 
soever, will  certainly  be  saved — will  certainly 
be  seen  coming  to  Christ,  in  God's  "accepted 
time." 

But,  let  us  not  fail  to  notice  the  applicability 
of  the  same  truth,  to  the  continuance  and  safety 
of  the  present  life.  In  view  of  the  Divine  teach- 
ing already  considered,  is  it  not  both  true  and 
logical  to  infer,  that  if  God's  purpose  includes 
my  continuance  in  hfe,  I  shall  certainly  continue 
to  live  ?  This  inference,  I  am  no  more  permitted 
to  doubt,  than  that  which  has  just  been  consid- 
ered, having  reference  to  the  salvation  of  the 
soul.  I  sincerely  believe,  that  every  man,  with- 
out exception,  reaches  that  boundary  of  life  which 
God  knew  he  would  reach — and  knew  it,  he- 
cause  He  himself  had  determined  and  marked  that 
boundary.  For  this  is  included  in  the  very  idea  of 
a  boundary,  as  fixed  ly  God — that  it  designates  a 
point  which  shall  certainly  be  reached,  as  truly 
as  one,  beyond  which  it  will  be  impossible  to 
pass.  Hence,  as  the  boundary  in  question  is  a 
definitive  limit  to  the  extent  of  human  life,  it  is 
quite  as  true  that  each  shall  arrive  at  his  own 
Divinely  appointed  boundary,  as  that  he  shall  not 
go  beyond  it.     That  is,  no  desires,  or  aims,  or 


156  ELECTION    AN    INSUFFICIENT    EXCUSE 

practices  of  any  man,  shall  be  permitted  to  alter 
or  modify  this  plan  of  God — God's  determined 
boundary  must  and  shall  be  reached. 

I  would  state  this  case  strongly,  as  men  are 
prone  to  use  strong  language  in  reference  to  the 
subject  of  salvation,  which  it  is  the  desire  and 
aim  to  illustrate.  If  God  has  fixed  those  bounds 
at  seventy,  no  course  that  the  man  will  \)q  permitted 
to  pursue,  no  means  that  he  or  others  shall  be 
jm-mitted  to  employ — whether  of  intemperance, 
prodigality,  exposure  to  high  way  robbers,  or  the 
dangers  of  the  battle  field — will  have  the  least 
power  to  alter  or  sliorten  those  limits.  The  Duke 
of  Wellington  lived  almost  through  a  century 
of  years — though  he  once  was  leading  the  armies, 
and  exposed  to  the  dangers  of  the  plain  of  Water- 
loo, where  hundreds  fell. 

And  here  let  the  reader  guard  against  infer- 
ring a  kind  of /«/«//(^  attending  human  life,  wliich 
renders  it  a  matter  of  indifference  where  a  per- 
son is,  how  or  in  what  employed.  That  such  is 
not  my  meaning,  hence  that  such  inference  is 
wrong,  I  hope,  before  closing  this  chapter,  to  be 
able  to  show.  The  simple  statement  nov)  is,  that 
God,  with  so  much  wisdom,  knowledge,  and  de- 
cision, has  determined  concerning  human  life, 
that  in  no  instance  will  any  iinlooJced  for  emer- 
gency arise,  or  an  unexpected  power  assail,  or  some 
imhioiun  circumstance  intervene,  which  shall  be 
able  to  modify  or  defeat  that  Godlike  purpose. 
That  is,  when  God  set  the  boundary,  He  did  it, 


FOR   NEGLECTING   GOD's   ACCEPTED   TIME.       157 

having  the  whole  range,  and  all  the  incidents  of 
the  future,  distinctly  before  Him.  And  this  is 
precisely  the  sentiment  presented,  respecting  the 
salvation  of  a  soul,  in  relation  to  that  Divine  pur- 
pose.     In  this  regard  the  cases  are  one. 

And  here  a  pleasing  inference  may  be  allowed. 
What  an  encouragement  does  the  unfailing  cer- 
tainty of  God's  purpose,  as  touching  the  salva- 
tion of  men,  consequently  as  touching  the  use 
of  the  means  of  grace  also,  afford  both  to  preach- 
ers and  hearers  of  the  gospel !  To  preachers — 
because  as  they  labour  to  set  forth  the  truth, 
tiiey  may  feel  that  among  those  who  hear  them 
are,  probably,  some  of  God's  chosen  ones,  though 
still  impenitent — therefore,  that  of  those  who 
hear  them,  some  are  heirs  of  salvation,  and  shall 
not  fail.  This  was  the  very  encouragement  which 
God  gave  to  Paul.  Acts  xviii.  10.  So  that, 
though  in  some  cases  they  may  fear  that  the 
instrumentality  of  their  preaching  Avill  prove  "a 
savour  of  death  unto  death" — yet  in  others  they 
may  be  cheered  by  the  thought,  that  it  will  cer- 
tainly prove  "  a  savour  of  life  unto  life."  And 
all  this  simply  because,  whatever  may  oppose  and 
threaten,  God  has  purposed  to  make  His  word 
efficient  when  and  where  He  pleases,  in  the  face 
of  all  untoward  appearances,  and  every  opposing 
influence.  And  it  may  prove  an  encouragement 
to  the  hearers  also — because,  if  elected  by  God, 
it  is  not  a  choice  by  one  who  may  fail  of  the  end 

He  desires ;  but  of  Him  whom  no  character,  no 
U 


158  ELECTION    AN    INSUFFICIENT   EXCUSE 

temptation,  no  opposition  single  or  combined,  can 
possibly  ever  defeat. 

If  rightly  viewed,  what  a  cheering  thought 
would  this  be  to  you,  dear  reader,  as  you  felt  how 
exposed,  and  yet  how  helpless  and  weak  you  are. 
Oh  !  I  entreat  you,  think  of  this  powerful  Friend. 
Go  earnestly  beseeching  Him,  with  this  as  a 
cherished  thought  wdthiu  your  heart — Perhaps, 
sinfully  as  I  have  lived,  and  unworthy  as  I  am, 
I  am  yet  among  the  number  of  His  elected  ones, 
for  whom  He  has  thoughts  of  mercy,  and  whom 
He  will  finally  and  forever  save.  Perhaps,  though 
I  do  not  deserve  the  privilege  of  styling  Him 
Master,  even,  yet  the  time  may  be  at  hand  when 
He  will  own  the  kindred,  as  I  call  Him  Father. 
Perhaps — enrapturing  thought ! — perhaps  I  am 
yet  to  dwell  in  a  heavenly  mansion,  to  render  un- 
wearying service  in  the  heavenly  temple,  and  be 
possessed  of  the  fulness  of  joy  and  pleasure  for- 
ever more,  at  His  right  hand.  Oh  !  then,  while 
it  is  God's  ^'accepted  time,"  let  this  be  your 
prompt  resolve — 

"  I'll  to  the  gracious  King  approach, 
"Whose  sceptre  pardon  gives  ; 
Perhaps  He  may  command  my  touch, 
And  then  the  suppliant  lives. 

Perhaps  He  will  admit  my  plea, 

Perhaps  will  hear  my  prayer  ; 
But  if  I  perish,  I  will  pray, 

And  perish  only  there. 


FOR   NEGLECTING   GOD'S    ACCErTED   TIME.       159 

I  can  but  porisli  if  I  go, 

1  am  resolved  to  try  ; 
For,  if  I  stay  away,  1  know 

I  must  forever  die." 

But  here,  I  doubt  not,  will  arise  in  some  minds 
another  form  of  the  same  objection.  Let  us  con- 
sider it,  in 

Sect.  5.  The  analogy   continued.     If  God's  in- 
dependent   AND  UNCHANGEABLE  PUEPOSE 

DOES  NOT  INCLUDE  MY    SAFETY WHETHER 

FOR     THE    FUTURE     OR   PRESENT    LIFE 1 

CANNOT    POSSIBLY    CHANGE    HiS    MIND    IN 
REGARD  TO  EITHER. 

As  in  the  preceding  section,  the  langunge  is 
strong,  because  it  seems  to  be  nearly  identical 
with  that,  so  often  employed  b}''  those  who  are 
still  impenitent;  and,  indeed,  it  would  seem  to 
be  a  natural  inference  from  all  that  has  now  been 
said.  Strong  as  is  the  language,  and  often  as  it 
is  used  in  opposition  to  the  claims  of  the  gospel, 
I  nevertheless  believe  that  it  contains  a  gospel 
truth. 

As  in  the  last  section,  so  here  also,  let  the 
reader  carefully  note  what  this  language  means. 
You,  perhaps,  regard  and  make  use  of  it  in  the 
sense  of  affirming,  that  however  good  you  might 
be,  and  however  rightly  you  might  do,  though  as 
purely  and  as  excellently  as  Gabriel  himself;  yet 
if  you  were  not  among  the  elect,  it  would  all  go 
for  nothing — notwithstanding  it  all,  you  would 


160  ELECTION   AN    mSUFFICIENT   EXCUSE 

certainly  perish.  Such,  substantially,  I  suppose 
to  be  a  common  understanding  and  use  of  the 
doctrine  which  opens  this  section — and  profes- 
sedl?/,  under  cover  of  it,  many  pass  indifferently 
all  the  calls  of  the  gospel.  But  that  this  is  a 
perversion  and  aluse  of  the  doctrine,  will  appear 
from  the  following  considerations. 

1.  It  is  directly  in  the  face  of  every  Bible  as- 
surance. 

Mark  how  varied  and  emphatic  these  assu- 
rances are — but  always  supposing  that  you  heed 
them  in  God's  "  accepted  time."  If  you  believe 
on  Jesus  Christ — you  shall  escape  the  wrath 
of  God,  and  have  everlasting  life.  Jno.  iii.  36. 
If  that  faith  is  associated  with  genuine  love  for 
Him — then  shall  you  certainly  receive  the  end 
of  faith,  the  salvation  of  your  soul,  and  be  fully 
and  forever  possessed  of  an  inheritance  which  is 
incorruptible,  undefiled,  and  that  fadeth  not 
away.  1  Pet.  i.  4 — 9.  If  you  are  born  of  the  Holy 
Spirit,  and  by  Him  led  in  to  truth  and  duty — j^ou 
will  most  assuredly  be  owned  as  a  child  and  an 
heir  of  God,  and  in  heaven  enjoy  a  glory,  with  which 
nothing  on  earth  is  worthy  to  be  compared.  Jno. 
iii.  5.  Bom.  viii.  14 — 18.  If,  withal,  3^ou  sepa- 
rate yourself  from  the  society  and  sinful  practi- 
ces of  those  who  neglect  and  dishonour  God — you 
shall  be  received  by  the  Lord  Almighty,  as  by  a 
Father.  2  Cor.  vi.  17,  18.  If  you  live  accord- 
ing to  God's  counsel  here — you  cannot  fail  at 
last  of  being  received  into  glory.     Ps.  Ixxiii.  24. 


FOR    NEGLECTING    GOD's    ACCEPTED    TIME.        161 

If  you  do  His  commnndincnts — 3'ou  Avill  have 
right  to  the  tree  of  life,  and  shall  enter  in 
through  the  gates  into  the  city.      Rev.  xxii.  14. 

Thus  runs  the  whole  testimony  of  Scripture. 
And  its  uniform  assurance  is,  that  if  you  are  a 
regenerated,  sincere  believer,  and  leading  a,  holy 
life,  you  shall  certainly  be  saved  ;  for  salvation, 
which  is  eternal  life  in  the  presence  and  favour 
of  God,  is  held  out  as  the  certain  portion  of  all 
thus  prepared.  Hence,  to  speak  of  a  pure  and 
holy  being  as,  after  all,  perishing  from  the  life 
and  favour  of  God,  is  in  direct  opposition  to 
this  Divine  testimony,  so  frequently  given  and 
dwelt  upon  in  the  Bible,  and,  therefore,  must  be 
false.  "  Let  God  be  true,  but  every  man  a 
liar."  So  that  j'our  perishing — if  this  prove  to 
be  your  lamentable  portion — can  never  be  the 
result,  nor  in  spite  of,  neither  can  it  indirecthj fol- 
loiv,  your  regeneration,  faith  in  Christ,  and  ear- 
nest, constant,  and  persevering  efforts  to  do  good, 
and  please  God.  Nothing  but  failure  in  these 
respects,  can  be  followed  by  such  an  end. 

2.  When  this  objection  is  urged  by  the  impen- 
itent, it  is,  uniformly,  with  the  deliberate  design 
of  giving  himself  license  to  remain  impure  and 
sinful,  and  neglect  the  duties  of  religion. 

1  may  safely  appeal  to  the  reader,  if  this  is 
not  ordinarily  the  true  and  real  reason,  which  at 
any  time  prompted  you  thus  to  object  to  the 
claims  of  God.  And,  if  so,  does  not  such  lan- 
guage   with   such   feelings,  indicate   a   decided 

14* 


1G2  ELECTION    AN    INSUFFICIENT    EXCUSE 

preference  for  sin,  rather  than  painful  despair  of 
spending  eternity  in  a  Iwl^  heaven,  praising  and 
serving  a  hol^  God  ?  Hence,  in  every  such 
case,  the  objection  is  urged,  not  from  the  disheart- 
ening consideration,  that  perhaps  I  am  not  elected, 
and  then  all  efforts  will  prove  unavailing — this 
is  the  merest  pretext.  But  it  is  urged,  from  a 
strong  desire  to  conceal  or  palliate  the  enormity 
of  some  sinful  course,  which,  from  decided  prefer- 
ence, is  pursued — or  it  is  as  a  licence  for  the 
neglect  of  religious  duties,  which  the  native  dislike 
of  the  individual's  own  heart  impels  him  to  dis- 
regard. If  so,  the  cause  of  your  continuing  in 
sin,  is  not  to  be  sought  in  the  doctrine  of  election, 
but  in  that  sinful  preference  reigning  within  your- 
self. Alas,  for  such  an  exhibition  of  depravity  ! 
Such  horrible  trifling  !  Boldly  endeavouring  to 
sever  guilt  from  one's  own  sinful  preference  and 
practice,  to  which  it  ncdwaUy  and  rightfully  belongs, 
and  fasten  it  to  a  revealed  doctrine  from  the 
everlasting  and  holy  God. 

3.  By  the  heading  of  this  section,  it  is  not 
designed  to  set  forth  some  particular  course  of 
life  which  one  ought  to  choose  and  pursue — 
and  then  to  pronounce,  that  because  an  opposing 
purpose  of  God  is  fixed,  it  will  be  utterly  vain 
for  him  thus  to  choose  and  pursue. 

I  beseech  the  reader  to  note  this,  and  may  God 
give  him  grace  to  understand  it.  But  the  design 
is  to  state,  as  a  revealed  truth,  that  where,  in  the 
counsel  of  God,  He  has  determined  a  thing,  no- 


FOR   NEGLECTING    GOD's    ACCEPTED    TIME.       163 

thing  will  be  able  to  chnuje  that  determination, 
even  though  in  i)arlicular  cases  painfully  un- 
favourable to  some. 

This,  in  one  view  of  the  subject,  was  shown  to 
be  the  case  in  the  last  section,  and  appeared 
rather  as  ground  for  encouragement.  It  is  no 
less  true,  in  the  view  before  us  in  this  section, 
and  is  no  legitimate  ground  for  discouragement, 
in  putting  forth  effort  and  striving  after  the  favour 
of  God.  Wh}^  not  discouraging  ?  Because,  it 
is  neither  stated  nor  believed,  that  God  has  pur- 
posed in  any  case  to  frustrate  sincere  and  pious  and 
timely  endeavours  to  please  Him,  and  make  the 
calling  and  election  sure.  Because,  also,  no  man 
can  know  concerning  himself,  except  by  the  fu- 
ture and  sad  results,  that  the  purpose  of  God 
does  not  include  all  needed  assistance  and  grace. 
That  is,  he  cannot  knoio  that  he  is  certainly 
one  of  those,  whom  God  has  not  elected  to  life 
and  happiness.  Therefore,  he  is  just  as  much 
warranted,  and  far  more  tvise,  to  assume  that  he 
is  elected,  and  act  accordingly. 

Hence,  the  affirmation  and  meaning  are  not, 
that  although  one  should  tnOy  ask,  j^et,  because 
he  is  not  elected,  he  may  not  hope  to  receive  — 
though  he  should  seek,  he  shall  not  find. 

But  it  is  affirmed  and  meant,  that  if  the  man 
is  not  elected,  he  will  be  permitted  to  retain  his 
oivn  nature,  and  pursue  his  own  wnv — conse- 
quently, that  he  will  he  left  in  sin  and  hating 
God.  •  Therefore,  the  asking,  and  seeking,  and 


164  ELECTION    AN    INSUFFICIENT   EXCUSE 

knocking,  Avill  be  by  him  altogether  neglected — 
or,  if  attempte(l,  will  be  of  such  a  nature,  spring 
from  such  motives,  be  so  perveiied,  or  so  soon 
abandoned,  as  to  forfeit  all  claim  to  the  promise 
of  receiving  and  finding.  Or — if  you  please  to 
frame  the  language  more  directly  in  accordance 
with  the  point  before  us — the  course  of  the  indi- 
vidual thus  left,  will  fail  to  present  such  induce- 
ments, as  might  seem  to  render  it  either  necessary 
or  desirable  for  God,  so  far  to  alter  his  purpose, 
as  that  this  one,  whom  in  his  electing  love  he 
had  originally  passed  by,  should  now  be  included 
and  received.  That  is,  there  will  be  nothing  in 
the  individual,  which  would  seem  to  deserve 
such  a  change  in  the  original  purpose.  Which 
desert  of  being  thus  elected,  already  in  Section 
Second,  has  appeared  impossible. 

Besides,  non-election  is  leaving  one  to  his 
oim  heart's  lusts,  and  to  the  blinding  influence 
of  sin  and  Satan.  It  is  permitting  a  man  unre- 
strained by  grace,  and,  so  far  as  it  is  possible  for 
a  creature  in  the  government  of  the  Creator, 
to  feel  and  speak  and  act  as  seems  to  him  good. 
But,  as  the  natural  heart  is  utterly  depraved, 
corrupt,  and  sinful,  the  life  of  such  a  one,  in  the 
sight  of  God,  must  necessarily  correspond  to  that 
heart,  and — so  far  from  altering  the  Divine  pur- 
pose to  include  his  safety — he,  for  his  sin,  and 
sin  which  he  ivillingly  chose  and  ardently  loved, 
must  consequently  perish. 

This,  however,  is  not  sa3ing,  nor  is  it  believed. 


FOR   NEGLECTING   GOD's   ACCETTED   TL^IE.       165 

that  if  3' oil,  in  God^s  "accepted  time,"  begin 
pro})eily,  sincerely,  prayerfully,  and  perseve- 
ringly  to  use  the  means  of  grace,  appointed  and 
designed  for  the  soul's  salvation,  lie  will  deny 
to  you  His  blessing    upon    those  means. 

But  it  is  saying,  that  if  you  are  not  included 
in  the  number  of  God's  elect,  your  unaided  and 
unblessed  heart,  supremely  in  love  with  sin,  will 
not  incline  you  thus  to  use  them.  That,  as  a 
consequence,  and  necessarily,  you  will  altogether 
and  forever  fail  of  the  salvation  which  those 
means  were  designed  to  secure.  And  permit  me 
here  to  add,  that  so  long  as  you  find  yourself 
leading  a  wholly  neglectful,  indifferent,  and  sin- 
ful life,  you  are  furnishing  to  yourself  fearful 
cause  for  trembling,  lesi  that  awful  failure  be 
your  final  and  endless  perdition.  For  how  can 
you  have  aught  to  cheer  you  in  this  regard — 
while  God  is  not  loved,  sin  with  delight  and  with- 
out penitence  is  committed,  duty  and  the  means 
of  grace  are  neglected,  and,  therefore,  salvation 
by  Christ  is  not  earnestly  and  anxiously  sought, 
as  indispensable  to  the  safety  of  your  soul  ? 

The  views  thus  fiir  expressed,  may  lead  some 
to  conclude,  that  advocating  such  a  doctrine,  it 
were  more  consistent  to  lay  aside  the  work  of 
teaching,  and  leave  men  to  the  election  of  God. 
Some  there  are,  who  always  stand  ready  to  draw 
such  inference,  whenever  and  howsoever  this  sub- 
ject is  presented.  But  I  must  now  refer  such 
to  what  has  been  already  said,  on  the  use  of 


166  ELECTION   AN    INSUFFICIENT   EXCUSE 

means.  (See  chap.  2n(l.)  Moreover,  to  draw 
such  inference  now,  is  premature  ;  for  the  argu- 
ment is  not  yet  completed.  Besides,  it  is  foreign 
from  my  purpose,  and  I  cannot  stay,  to  enter  into 
controversy  with  those  of  different  name,  and 
established  in  a  different  belief.  My  present 
work  is  with  the  impenitent.  With  the  men  who 
have  no  time  to  lose  in  spreading  their  sails,  and 
moving  onward  to  the  haven  of  God — but  yet 
find,  or  think  they  find,  their  frail  bark  is  heaving 
and  well  nigh  dashed,  against  this  immovable 
rock — God's  eternal  election.  I  long  to  free  them 
from  their  danger,  before  the  spiritual  mariner's 
polar  Star,  "  the  Star  of  Bethlehem,"  is  set  for- 
ever— before  God's  "  accepted  time"  is  ended. 

In  aid  of  this,  I  would  now  call  the  reader's 
attention  to  the  fixct,  that  spiritual  affairs  are  not 
the  only  class,  concerning  which  it  is  beyond  his 
power,  to  change  the  plan  and  purpose  of  the 
eternal  and  unchangeable  God.  Carefully  ob- 
serve, what  perhaps  you  have  been  prone  to  over- 
look, that  the  proposition  of  this  section  is  just 
as  true,  touching  the  'present,  as  the  future  life — 
the  life  of  the  lody^  as  of  the  soul.  That  the 
theory,  which  you  are  so  ready  to  apply  to  the 
latter,  it  is  perfectly  scriptural,  and  therefore 
true,  to  apply  to  the  former  also.  Hence,  it 
would  be  both  scriptural  and  true,  for  you  to 
affirm,  "  If  God  has  purposed  to  allow  me  but 
a  few  days,  or  a  short  life,  I  cannot  by  any  means 
change   that   purpose."      Upon  this,  indeed,  I 


FOR   NEGLECTING   GOD's   ACCEPTED   TIME.       167 

need  not  dwell,  as  it  has  been  already  noticed 
in  the  Third  Section,  and  isahnost  a  literal  decla- 
ration of  the  passage  in  Job,  which  we  have  so 
fully  considered.  But  I  make  it  here  an  infer- 
ence, in  the  form  of  a  distinct  proposition,  so 
that  the  reader  may  be  able,  more  easily,  to  trace 
the  analogy  between  the  purpose  which  defines 
the  length  of  a  man's  life  in  this  world,  and  that 
which  decides  concerning  his  salvation,  or  life  in 
the  future  world. 

In  the  present  case,  the  number  of  the  days 
of  men  is  appointed  as  a  boundary,  which  none 
of  them  can  pass.  Utterly  useless  and  vain  must 
be  the  attempt,  either  to  pass  those  established 
bounds,  or  to  change  the  purpose  of  God  con- 
cerning them.  You  may  appeal  to  your  extreme 
youth,  unfinished  plans,  pressing  business,  de- 
vised and  engaging  schemes  of  usefulness,  and, 
above  all,  to  your  rising,  helpless,  and  dependent 
family.  But,  if  made  while  standing  on  the 
boundary  which  God  has  determined  for  3'our 
life,  all  these  appeals  will  be  in  vain.  Then,  if 
such  be  your  relation,  God,  with  most  unfailing 
certainty,  will  require  that  3^our  wife  be  left  a 
widow,  and  your  children  fatherless.  How  fre- 
quent are  the  illustrations  of  this  truth,  where  a 
husband  and  father,  whom  all  would  feel  and  say 
could  not  3^et  be  spared,  as  though  w^ithout  re- 
gard to  the  reasons  which  made  his  stay  still 
necessary,  has  been  hurried  out  of  life  !  You 
may  employ  and  confide  in  the  most  skilful  phy- 


168  ELECTION   AN    INSUFFICIENT   EXCUSE 

sician  ;  but,  if  he  be  present  Avlien  the  number 
of  your  months  is  just  completing,  that  physi- 
cian's advice  will  prove  but  as  fbll}^  and  his  ap- 
plications powerless,  or  as  poisons,  in  the  matter 
of  restoring  you  to  life  and  health.  Nothing, 
absolutely  nothing,  whether  in  the  form  of  the 
strongest  bond  to  earth,  or  most  powerful  and  ap- 
propriate remedies,  can  in  the  least  avail  at 
such  an  hour. 

In  the  following  sections  I  wish,  by  the  aid  of 
allusion  to  the  whole  as  thus  far  considered,  to 
show  the  inconsistency  of  any  man's  urging  the 
objection  which  we  now  consider. 

Sect.  G.  The  analogy  continued.  The  cases  of 
natural  and  spiritual  life,  as  to  the 
election   of   God,  are  precisely  the 

SAME. 

By  this  is  meant,  that  in  both  cases  and  alike, 
His  purpose  is  formed,  and  absolutely  unalter- 
able. In  both  cases  and  alike,  it  is  wholly  inde- 
pendent of  any  thing  found  in  the  individual 
concerned.  Hence,  whatever  applies  to  one,  as 
to  securing  an  end  differing  from  that  purpose, 
or  as  to  changing  or  not  changing  that  purpose, 
applies  with  equal  force  to  the  other. 

Should  the  reader  be  disposed  to  sa}',  '•  If  God 
has  purposed  that  I  am  to  be  saved,  I  certainly 
shall  be — "  the  answer  is  most  appropriate,  that 
as  long  as  He  has  purposed  that  you  shall  live, 
so   long   you    certainly   will   continue    to   live. 


FOR   NEGLECTING   GOD's   ACCEPTED   TIME.       169 

Should  you  still  urge,  "  If  God  has  not  purposed 
that  I  shall  be   saved,  I  cannot  possibly  change 
that  purpose,  in  order  to  my  salvation," — not  less 
true  is  it,  that  if  lie  has  not  purposed  that  you 
shall  continue  longer  in  life,  you  cannot  possibly 
change  that  purpose,  so  that  additional  days  will 
be  allowed.     Are  you  ready  to  infer  and  say, 
'•  This   Divine   purpose    being  thus   unalterably 
furmed,  it  is  altogether  useless   for  me  to  be  in 
the  least  anxious  or  careful  concerning  the  result?" 
Very  evidently,  if  such  an  inference  from  the 
purpose  of  God  be  correct,  touching  your  spifit- 
rial  life — then,  because  His  purpose  concerning 
your  natural  life,  is  also  unalterably  formed,  it 
is  quite  as  useless  for  you  to  be  in  the  least 
anxious   or  careful  concerning    it.     Mark,  dear 
reader,  I  do  not  say  that  it  is  folly,  or  useless,  for 
you  to  exercise  the   least  anxiety,  or  put  forth 
any  effort  in  the  one  case  or  the  other.     So  far 
from  this — to  urge  the  very  opposite  is  the  object 
of  this  whole  chapter,  and  whole  volume.     I  only 
say,  and  this  I  most  sincerely  mean,  that  if  you 
may  properly  offer  the  fixed   purpose  of   God 
concerning  your  salvation,  as  a  reason  for  indif- 
ference and  want  of  effort  in  the  matters  and  duties 
of  religion — the  same  reason  is  quite  as  full  of 
meaning,  forms  quite  as   strong  and  appropriate 
an  apology,  should  you  offer  it  for  doing  nothing, 
and  caring  nothing,  concerning  the  comfort,  sup- 
port, and  prolonging  of  your  natural  life.    In  short, 
if  this  Divine  purpose  cripples  action  in  the  one 
15 


170  ELECTION    AN    INSUFFICIENT   EXCUSE 

case,  there  is  the  same  reason  for  its  crippling 
action  in  the  other. 

This  seems  manifest.  What  is  it  that  is 
ofiered  by  the  impenitent,  as  a  sufficient  reason 
for  disregarding  the  proposed  services  which  re- 
ligion enjoins  ?  His  reason  which  now  engages 
us  is,  the  fact  of  this  whole  matter  having  been 
already  determined  by  God,  and  the  impossi- 
bility of  modifying  or  altering  what  He  has  once 
determined.  But  then  this  same  iinchcmgcaljleness 
has  already  appeared,  as  belonging  equally  to  His 
determination,  concerning  the  ordinary  life  of  man 
in  this  tuorld. 

Then  wherein  do  they  differ  ?  Alike  in  both 
cases  an  unalterable  purpose  has  been  formed. 
And,  in  causing  that  purpose  to  be  changed,  or 
in  securing  a  result,  differing,  in  the  least,  from 
that  to  which  this  purpose  looks,  all  efforts  must 
be  alike,  but  710  more  futile,  in  the  one  case  than  in 
the  other.  Do  what  we  will,  be  or  go  whitherso- 
ever, use  whatever  plans,  efforts,  means,  still  the 
'purpose  is  the  same — as  truly  the  same,  whether 
you  consider  it  as  bearing  upon  the  present 
or  future  life — upon  the  life  of  the  body  or  the 
soul. 

Notice,  it  is  not  affirmed,  that  it  is  a  matter  of 
total  indifference  what  may  be  your  character, 
engagements,  or  situation — that  a  man  is  quite 
as  wise  to  neglect  health  as  to  care  for  it,  to  spurn 
the  claims  of  religion  as  to  yield  to  them.  This 
the  writer  does  not  believe.     And  this  the  reader 


FOR   NEGLECTING    GOD's    ACCEPTED    TIME.       171 

himself,  Avhen  applied  to  natural  health  and  life, 
just  as  little  believes  and  practises.  But  this 
is  not  the  point  which  we  now  consider.  The 
attempt  is  not  to  show  the  necessary  connection 
between  the  means  and  the  end,  (which  was  the 
theme  of  Chapter  2nd,)  or,  that  God,  in  forming 
His  purpose,  included  all  the  means  as  well  as 
the  end. 

But  in  this  section,  the  Divine  purpose  itself 
engages  us — and  with  this  point  touching  it,  we 
are  chiefly  concerned — that  whatever  means 
you  may  employ,  and  whatever  end  you  may 
secure,  the  purpose  of  God  has  not  in  the  least 
been  affected.  In  all  cases  the  result  will  be 
found  the  same  at  the  end,  that  He  from  the  be- 
ginning had  designed.  And  that  this  will  be 
quite  as  true,  respecting  the  end  of  j^our  bodily 
life — as  the  condition  of  your  soul  in  the  future. 
Most  ardently  do  I  desire  to  have  the  reader 
both  to  apprehend  the  meaning  here,  and  also 
to  beheve  and  feel  the  truth.     What  truth  ? 

That  whatever  difficulty  you  find  growing  out 
of  the  election  of  God,  so  as  to  be  offered  as  a 
reason  for  your  impenitence  and  3'our  sin,  is 
either  an  imaginary  or  pretended  difficulty.  If 
not,  then  because  a  real  reason,  it  is  equal/// strong, 
and  bears  with  the  same  directness,  against  your 
doing  any  thing  to  secure  a  return  of  health,  or 
a  continuance  of  life.  For  no  more  plainly  are 
we  taught  that  "the  purpose  of  God  according 
to  election  must  stand" — than  that  He  hath  so 


172  ELECTION    AN    INSUFFICIENT    EXCUSE 

numbered    the    months,    and    '^  appointed    the 
bounds"  of  the  life  of  man,  that  "  none  can  pass." 

Sect.  7.  If  what  was  said  in  the  last  section  be 


SISTENCY  HERE. 

In  the  one  case,  respecting  the  present  life,  not- 
withstanding God's  purpose,  we  find  them  anxious, 
careful,  and  diligent.  In  the  other,  concerning 
the  safety  of  the  soul  or  i\\Q  future  Y\^e,thei/  plead 
that  purpose,  as  a  reason  for  not  being  anxious, 
careful,  and  diligent.  And  the  reason  for  pro- 
nouncing this  inconsistent  is,  because,  while  the 
purpose  in  both  cases  is  alike,  strong  and  un- 
changeable, the  course  of  action  is  so  totally/  dif- 
ferent. 

View  the  fact  as  to  seasons  of  exposure.  There 
are  times  when,  in  the  providence  of  God,  men 
are  thrown  into  what  are  styled  dangers — great 
dangers.  And  I  may  properly  here  observe, 
the  reason  why  this  name  has  been  affixed  to 
them,  is  because  of  their  great  liability  to  hurry 
out  of  life.  I  say  liahilitij,  merely  ;  because  men 
often  pass  through  these  so  called  dangers,  un- 
harmed. For  instance,  cars,  at  the  rate  of 
thirty  miles  to  the  hour,  have  run  from  the 
track.  Here  is  the  danger.  But  while  by  it 
some  have  been  killed,  hundreds  have  escaped. 
In  all  cases  of  this  nature,  between  those  who 
are  lost  and  those  who  escape  unharmed,  the  dis- 
proportion is  exceedingly  great.     Yet  where  is 


FOR    NEGLECTING    GOD's   ACCEPTED    TIME.       173 

the  individual  \^•ho,  because  his  life  was  secured  hy 
the  purpose  of  God — even  with  all  the  probabil- 
ities which  experience  presents  of  escajting  harm 
and  death — would  formally  agree  that  the  engi- 
neer, when  he  had  thus  increased  the  speed,  or 
indeed  at  any  speed,  designedly  run  the  cars 
from  the  appointed  track?  Nay  more.  If  cir- 
cumstances clearly  indicated  that  such  an  occur- 
rence must  certainly  take  place,  would  he  not, 
without  hesitation,  delay  his  journey,  even 
though  at  much  personal  inconvenience  ?  That 
is,  God's  positively  formed  and  unalterable  pur- 
pose, concerning  the  duration  of  human  life, 
notwithstanding — yet,  if  possessed  of  reason,  men 
do  not  knowingly,  willingly,  and  deliberately  rush 
into  danger,  or  hazard  their  lives.  The  man  who 
would  affirm,  that  God  had  decided  how  long  he 
is  to  live,  and  then,  for  that  reason,  bury  the 
razor's  blade  within  his  throat,  or  the  pistol's 
charge  within  his  brain,  would  leave  behind  him 
evidence  strong  enough  to  convince  a  Coroner's 
jury,  or  a  court  of  justice,  that  he  acted  thus 
devoid  of  reason. 

Hence,  we  may  safely  infer,  as  something 
which  all  admit,  that  there  are  certain  things 
which  are  to  be  regarded  as  methods  by  which 
life  is  hazarded,  and  may  be  destro3'ed.  That 
to  rush  into  these  w^illingly  and  without  sufficient 
cause,  is  not  only  negatively  unwise,  but  abso- 
lute and  positive  madness — madness,  even  though 
one  should  remember  that  God  had  determined 

]5» 


174  ELECTION    AN    INSUFFICIENT    EXCUSE 

concerning  the  length  of  his  life,  and  that  no 
being  or  power  could  alter  that  determination. 
The  ready  and  obvious  solution  being,  the  ordi- 
narily intimate  and  necessary  connection  between 
the  use  of  means,  and  the  very  end  which  God 
has  determined. 

But  to  the  same  individual,  thus  feeling  and 
thus  judging,  let  me  speak  of  certain  courses 
which  all  acknowledge  to  be  wrong,  as  spiritual 
dangers — pursuing  which,  a  man  risks  the  loss 
of  his  immortal  soul.  Let  me  carefully  specify 
to  him  some  of  these,  which  the  Bible  designates 
as  dangers  of  this  nature — namel}^,  intemperance, 
lying,  profanity,  dishonesty,  prodigalit3^  Sabbath 
breaking,  scofting,  and  such  like  ;  or,  if  you  please, 
being  free  from  practices  outwardly  enormous, 
then  add  to  the  list  of  dangers,  simple  unbelief 
in  the  truth  and  Son  of  God,  "  loving  pleasure 
more  than  God."  And,  in  view  of  these  dangers, 
let  me  entreat  such  a  one,  as  I  earnestly  desire 
of  all,  to  turn  and  escape.  Let  me  assure  him, 
as  I  most  certainly  believe,  that  persisting  in  his 
present  course  he  must  irrevocably  perish.  And 
-what  shall  be  the  result  of  these  calls  and  ef- 
forts ?  Alas  !  how  often  will  it  be  urged,  as  a 
sufficient  reason  for  no  alarm,  and  to  embolden 
in  the  ways  of  sin,  that  if  God  has  purposed  to 
save  him  he  will  be  saved.  But  wherefore  this 
reply  ?  Has  not  God  Himself  declared  concern- 
ing these  and  other  sinful  practices,  that  they 
assuredly  place  the  soul  in  peril — insomuch,  that 


FOR    NEGLECTING    GOD's    ACCEPTED    TIME.        175 

heavenly  and  eternal  life,  is  not  possible  to  him 
that  continues  them  ?  And  //  He  has  thus  de- 
clared, can  you,  my  reader,  see  any  propriety  in 
replying:,  that  you  will  nevertheless  persist,  be- 
cause if  lie  has  purposed  to  save  you,  you  will 
yet  be  saved  ?  What  unmeaning,  and  wicked,  and 
daring  language  !  Why  He  has  purposed  just 
the  opposite  of  salvation,  to  those  who  persist  in 
sin.  And  do  you  not  discover,  that  so  far  from 
any  ground  of  encouragement  or  peace  being 
thus  afforded,  so  long  as  you  pursue  a  pathway 
which  God  has  said  certainly  ends  in  ruin,  you 
have  presumptive  evidence  to  yourself,  that  you 
have  not  been  elected,  and  therefore  have  cause 
for  alarm  rather  than  composure  ?  I  cannot 
possibly  discover  how  this  election  bears,  with 
the  least  possible  force,  more  upon  the  spiritual 
than  natural,  temporal  dangers.  And  yet  I  do 
see  the  gross  inconsistency  of  men,  urging  it  in 
the  former  case,  and  not  in  the  latter.  The  very 
man  who,  when  urged  from  the  ways  of  sin, 
would  suppose  that,  by  reference  to  the  election 
of  God,  he  had  presented  a  famous  and  unan- 
swerable reason  for  non-compliance — would  be 
quite  as  slow  as  any  other,  in  quaffing  a  portion 
of  poison,  or  discharging  a  pistol  at  his  vitals, 
because  of  the  truth  that  God  had  determined 
the  length  of  his  life.  And  yet  to  urge  this 
purpose  would,  as  we  have  seen,  be  urging 
a  truth — and  present  an  objection  quite  as  valid 


176  ELECTION    AN    INSUFFICIENT   EXCUSE 

and  unanswerable  in  the  latter  case  as  in  the 
former. 

Then  why  not  in  the  same  way  employ  it  ? 
Why  not  as  readily  urge  the  purpose  of  God  and 
indulge  freely  in  the  use  of  poison,  as  to  urge 
His  purpose,  and  indulge  freely  in  the  dangerous 
and  ruinous  course  of  sin  ?  Permit  me,  in  a  sin- 
gle particular,  to  answer  this  inquiry.  I  believe 
it  to  be,  because  in  the  former  case  men  under- 
stand, and  tacitly  at  least  concede,  that  whatever 
may  be  the  purpose  of  God  on  one  point,  it  is 
neither  the  design  nor  ordinary  tendency  of  that 
purpose,  to  change  the  nature  and  constitution 
of  things.  For  instance,  the  purpose  of  God 
concerning  the  duration  of  man's  life,  has  neither 
the  design  nor  tendency  to  alter  the  nature  of 
poison,  so  that  it  shall  not  be  poison  still — still 
fatal  to  the  life  of  him  who,  to  a  certain  quan- 
tity, presumes  to  take  it.  And  so  I  say  on  the 
main  subject  now  before  us.  This  Divine  pur- 
pose is  not  designed  to  change  the  properties  of 
sin  so  that,  by  whomsoever  committed,  it  shall 
not  prove  to  be  abominable  and  fatal  still.  From 
its  very  nature,  it  is  a  deadly  poison  in  relation 
to  the  life  of  the  soul,  as  truly  as  certain  drugs 
are  ruinous  to  the  physical  life.  As  such  it  must 
be  both  regarded  and  treated,  or  the  most  deadly 
evils  shall  certainly  be  realized.  This  the  Bible 
every  w^here  and  most  emphatically  assures  us. 

Then  why,  dear  reader,  0  tell  me  why,  you  do 
not  show  the  same  precaution  here,  as  in  expo- 


FOR   KEGLECTIXG   GOD's   ACCEPTED   TIME.       177 

sure  of  any  kind  to  temporal  danger  and  evil  ? 
Why  will  you  deliberately  hazard  your  im- 
mortal soul,  when  3^ou  so  tremble  and  shrink 
at  thoughts  of  hazard  to  your  bod}^  only  ? 
AVhy,  0  why,  will  you  not  use  precaution, 
God's  election  notwithstanding,  w^hen  that  elec- 
tion or  determining  purpose  no  more  exists,  and 
no  more  applies,  in  the  former  case  than  in  the 
latter  ? 

In  illustration  of  the  same  inconsistency,  notice 
the  efforts  for  recovery  from  sickness  and  disease. 
Let  a  man  be  thus  afiected,  and  does  he  pause  a 
moment  to  talk  about  the  purpose  of  God  con- 
cerning the  issue  of  his  disease  ?  Does  he  not 
feel,  and  act  as  if  he  felt,  that  his  first  business 
is  with  those  who  understand  his  malady,  to  hear 
advice,  receive  attention,  and  apply  the  remedies, 
that  may  be  found  necessary  in  his  case  ?  And 
do  we  not  find,  that  his  eagerness  thus  and  ear- 
nestly to  engage  is  uniformly  increased,  in  exact 
proportion  to  his  sense  of  danger  ?  Why  is  this  ? 
Why  careful  to  use  any  means,  or  apply  any 
remedies,  in  order  to  a  return  of  health  ?  Is  it 
because,  in  regard  to  life  and  health  in  this 
world,  God  has  no  well  defined  purpose — but 
chooses  to  leave  the  result  entirely  in  the  hands 
of  the  individual  concerned  ?  This  cannot  be  : 
for  we  have  already  seen,  that  God  has  accu- 
rately numbered  the  months,  and  fixed  impassable 
bounds  to  human  life — all  this  so  unchangeably 
done,  that  no  care  and  effort,  however  earnestly 


178  ELECTION   AN    INSUFFICIENT   EXCUSE 

and  diligently  employed,  can  ever,  in  the  least, 
increase  that  numher,  or  extend  those  bounds. 
And  yet,  this  truth  notwithstanding,  the  in- 
dividual thus  will  strive,  as  if  to  prolong  his  life ; 
and  he  docs  imely  thus  to  strive. 

But  is  it  so,  in  the  matter  of  religion  and  the 
soul  ?  Say  to  the  impenitent,  that  they  are  in 
such  need,  and  so  dependent  upon  God  for  adapted 
help,  as  to  require  the  renewing  of  his  Holy  Spirit, 
and  faith  in  the  vicarious  "work  of  His  only  Son 
Jesus  Christ,  essential  preparation  to  a  successful 
and  happy  approach  unto  God  Himself. 

Urge,  moreover,  that  in  order  to  a  consistent 
hope  of  such  preparation,  they  absolutely  need 
a  diligent  use  of  prayer,  the  Sabbath,  the  word 
both  read  and  preached,  and  practical  obedience 
to  the  Divine  law — all,  as  being  regularly  ap- 
pointed, and  Divinely  established  means  to  such 
an  end.  And  is  this  important  counsel  received, 
and  promptly  acted  upon  ?  So  far  from  it,  we 
soon  discover,  that  though  in  such  need,  as  to 
be  in  danger  of  utterly  and  finally  perishing,  by 
the  malady  of  sin — yet,  they  can  deliberately 
delay,  or  refuse  the  essential  effort  required  of 
them,  in  talking  about  the  election  of  God,  and, 
with  apparent  gravity,  urging  it  as  a  reason  for 
their  indifference  and  neglect.  But  observe — 
they  so  plead,  while  there  is  no  more  room  for 
such  a  plea,  nor  force  of  application  in  it,  than 
there  would  be,  if  urged  as  a  reason  for  neglecting 
means,  in  order  to  recovery  from  any    bodily 


FOR   NEGLECTING    GOD's    ACCEPTED   TIME.       179 

disease.  They  so  plead,  \vhile  God's  election  no 
more  fetters  ellbrt  for  the  life  of  the  soul,  than 
for  the  health  and  life  of  the  body. 

If  you,  my  reader,  are  guilty  of  such  an  in- 
consistent and  foolish  course,  let  me  urge  you 
seriously  to  consider,  why  this  diil'erence.  It  is 
an  important  point,  and  one  which,  in  your  case, 
-will  finally  be  tested,  as  to  its  validity.  If  it  is 
trifling  with  interests  which  are  the  dearest — 
because  they  are  the  interests  of  your  soul 
— you  cannot  always  trifle.  God  is  not  de- 
ceived, and  will  not  be  mocked.  And  when, 
at  last,  he  undertakes  publicly  to  expose  the 
fallacy  of  this  excuse,  and  decide  your  destiny 
to  be  the  legitimate  result  of  a  course  so 
foolish,  it  will  be  a  solemn  and  awful  moment. 
Then — God's  "  accepted  time"  having  fully  passed 
— for  you,  there  will  be  no  more  return  to  the 
means  which,  once  possessed,  3'ou  treated  with 
such  trifling  and  neglect. 

I  beseech  you,  therefore,  to  remember,  and 
act  as  if  you  felt,  that  as  there  are  means  for  us 
all  to  use,  in  order  to  recovery  and  comfort  in 
the  natural  life,  so  equally  true  is  it  in  the  spirit- 
ual. Bear  in  mind,  how  universal  is  the  testi- 
mony of  experience,  that  in  the  laitcr  case,  as 
truly  as  in  the  former,  God's  purpose  concern- 
ing the  end,  includes  also  the  use  of  known  and 
appropriate  means.  Learn,  and  forget  not,  that 
there  are  means  which  a  man  cannot  possibly 
treat  with  neglect  or  indifference — and,  at  the 


180  ELECTION   AN   INSUFFICIENT   EXCUSE 

same  time,  with  impunity — in  the  latter  case,  more 
than  in  the  former. 

A  single  instance  will  sufficiently  illustrate. 
The  Bible  says,  "  It  pleases  God,  by  the  fool- 
ishness of  preaching,  to  save  them  that  believe." 
Now,  1  entreat  you,  notice  this  passage.  Here 
is  the  election  of  God,  including  the  salvation  of 
men,  and  this  resting  on  His  good  pleasure.  But 
is  it  their  salvation,  the  end  alone,  to  which  His 
good  pleasure  refers  ?  It  plea,ses  Him  to  save 
them,  it  is  true.  Still,  we  are  here  told  that  it 
pleases  Him,  also,  to  make  use  of  the  preaching 
of  the  gospel,  as  His  own  instrumentality/,  in  order 
to  that  salvation.  If  so,  then  undoubtedly,  His 
election  to  save,  must  include  also  the  instru- 
mentality, not  only  as  being  appointed  by  God, 
but,  to  he  employed  hy  men.  Hence,  to  plead  in- 
difference to  the  means  of  salvation  simply  because 
the  salvation  itself  is  determined  by  God,  must 
be  altogether  and  decidedly  vain.  For,  if  His 
election  include  the  means,  in  order  to  salvation  as 
the  end,  and  you  are  neglecting  the  means  which 
He  has  made  known,  what  ever  they  may  be, 
then  where  the  propriety"  of  thinking  of  the  end  ? 
If  it  is  proper,  as  touching  your  sah'ation,  it 
would  be  equally  proper  in  the  case  of  bodily 
disease.  But,  in  this  latter  case,  you  neither 
believe  nor  act  upon  that  principle,  as  being  either 
proper,  or  consistent  with  common  sense.  Then 
let  me  entreat  you,  not  to  hazard  the  loss  of  your 
soul,  by  a  course  of  inconsistency,  which  3^our 


FOR   NEGLECTING    GOD'S    ACCEPTED    TIME.       181 

daily  practice  in  other  matters,  continually  con- 
demns. Believe  me,  it  is  presumption  to  speak 
of  your  election  to  the  end,  when  your  constant 
treatment  of  the  means,  bears  continual  witness 
against  you.  Be  assured,  if  you  are  elected  to 
the  end,  the  evidence  will  and  must  appear,  in  a 
diligent,  earnest,  anxious,  and  persevering  use  of 
the  means.  Why  ?  Because,  if  such  be  the 
good  pleasure  of  God  concerning  you,  lie  has 
elected  you  to  the  use  of  the  means  of  grace,  just 
as  certainly  as  to  the  salvation  by  grace,  for  -which 
those  means  were  appointed. 

Hence,  till  that  evidence  appears,  every  thing 
testifies  against  your  being  safe.  0,  then,  use 
the  means  for  escaping  the  wrath  upon  your 
soul,  even  more  eagerly  than  you  would  use  the 
means  to  be  freed  from  some  malignant,  deadly 
disease  upon  your  body — for  the  end  of  that  wrath 
unremoved,  will  be  "  the  second  death."  Pleading 
the  eternal  election  of  God,  will  neither  deliver 
nor  relieve  you  then.  But  casting  yourself 
upon  His  mercy,  in  the  use  of  means,  will 
certainly  and  permanently  deliver  you  noio — 
while  it  is  God's  "  accepted  time."  0,  then, 
cease  from  vanity.  Henceforth,  let  the  language 
of  both  your  heart  and  life  be — 

"  I  would  not  be  mnch  concerned, 
Nor  vainly  long  to  see, 
In  volumes  of  liis  deep  decrees, 
What  months  are  writ  for  me. 
16 


182  ELECTION   AN   INSUFFICIENT  EXCUSE 

"When  He  reveals  the  book  of  life, 
0  may  I  read  my  name, 

Amongst  the  chosen  of  His  love, 
The  followers  of  the  Lamb  !" 


Sect.  8.  This  excuse,  drawn  from  the  election 
OF  God,  derives  its  semblance  of  force, 

FROM  A   WRONG   APPLICATION  OF  THE  DOC- 
TRINE. 

I  pray  God  that  my  meaning  here,  and  the 
force  of  it,  may  come  home  to  the  reader's  con 
science,  and  his  heart.  Men  are  exhorted  to  at- 
tend to  their  souls,  and  use  the  means  appointed 
for  their  salvation.  They  in  turn  reply,  that  the 
purpose  of  God  is  formed,  and  they  cannot 
change  it.  Bnt  this  reply  is  wholly  inappro- 
priate, because   aside  from    the  end    proposed. 

Changing  the  purpose  of  God,  is  not  the  ob- 
ject for  which  any  are  called  upon  to  use  these 
means.  This,  not  only  is  not,  but  oii(/ht  not,  to 
be  the  design  of  any  effort.  He  must  be  devoid 
of  reason,  that  would  thus  urge ;  he  must  be 
mad,  that  would  thus  attempt.  A  puny  creature, 
with  breath  in  his  nostrils  which  is  derived  di- 
rectly from  God  Himself,  and  in  every  other  re- 
spect, wholly  dependent  upon  Him,  and  yet 
thinking,  presuming,  to  change  His  eternal  pur- 
pose. To  speak  thus,  is  a  great  perversion  and 
abuse  of  language.  And  yet,  jis  already  inti- 
mated, this  is  the  common  way  of  speaking,  and, 
perhaps  it  is  a  fruitful  source  of  difficulty  on  this 


FOR   NEGLECTING   GOD's    ACCEPTED   TIME.       183 

whole  subject.  And,  I  may  add,  not  only  as 
employed  by  the  impenitent,  but  by  others,  also, 
of  diflerent  belief — who,  nevertheless,  are  using 
the  means,  and,  I  fain  would  believe,  are  actually 
included  among  the  elect  of  God.  I  am  anxious 
that  all  and  alike,  should  know  and  understand 
this  perversion,  so  that  they  may  avoid  the  evil. 
When  any  preacher  of  the  gospel  calls  upon 
men,  to  use  the  means  Divinely  appointed,  in 
order  to  salvation — let  not  this  call  be  nullified 
by  saying,  that  in  vioAV  of  God's  purpose  being 
fixed,  it  is  utterly  vain  to  urge  men  to  use  the 
means,  because  that  purpose  cannot  be  changed. 
Such  a  reply  may  be  very  acceptable  to  a  heart 
still  choosing  the  wa3's  of  sin,  as  afibrding  en- 
couragement and  security  therein.  But  it  is  a 
reply,  however,  that  does  not  really  bear  upon 
the  point,  to  which  the  exhortation  refers,  and  is 
wanting  both  in  common  logic,  and  common 
reason.  If  I  say  to  you,  my  reader,  place 
the  lever  upon  that  fulcrum,  and  thereby  at- 
tempt to  move  this  rock — would  it  not  be  like 
the  chattering  of  an  idiot  for  you  to  reply.  If  I 
use  that  lever  thus,  it  will  not  move  the  world  ? 
You  were  not  asked  to  move  the  world,  but  only 
the  ten  thousand,  million,  millionth  part  of  it — 
as  related  to  the  whole,  less  than  the  merest 
pebble  to  the  mountain.  Just  so  is  it  in  the 
case  of  your  salvation.  If  urged  to  use  the  ap- 
propriate means,  in  the  appointed  way,  and  in 
God's  "  accepted  time,"  in  order  to  secure  that 


184  ELECTION    AN    INSUFFICIENT   EXCUSE 

end — is  it  not  equally  idle  for  you  to  reply, 
Though  I  thus  should  use  such  means,  I  cannot 
change  the  purpose  of  God  concerning  me  ? 
Change  the  purpose  of  God !  Why,  who  ever 
presumed  to  call  upon  you,  to  undertake  a  work 
like  that?  Who  could  possibly  pray  for  your 
success,  if  you  were  thus  to  attempt  ? 

What !  change  the  electing  purpose  of  God — 
when  by  it,  Gabriel  and  his  fellows  are  bound  to 
Himself,  so  that  they  shall  not  fall,  as  Satan  and 
his  fellows  fell  ?  Change  a  purpose — which 
forms  the  only  guarantee,  that  from  every  kin- 
dred, tribe,  and  tongue,  the  redeemed  of  God 
shall  come,  eternally  to  praise  Him  ?  Change  a 
purpose — effecting  which,  and  you  have  at  once 
divested  the  universe  of  an  independent,  sover- 
eign God  ?  Change  a  purpose — which  consoles 
the  believer  with  the  thought,  that  though  adverse 
powers  assail  him,  even  the  gates  of  hell  shall 
not  prevail  ? 

Could  I  feel  that  ungodly  men,  by  any  means, 
had  power  to  change  the  purpose  of  the  absolute 
and  mighty  God,  I  certainly  should  despair  of 
my  own,  and  be  discouraged  in  labouring  for 
their  salvation.  No,  verily — it  is  because  of  the 
belief,  that  wherever  truth  is  brought  to  the 
attention  of  men,  there  may  be  some  chosen  of 
God  to  salvation,  that  I  am  encouraged  to  come 
in  with  my  feeble  instrumentality,  in  order  to 
the  accomphshment  of  that  end.  And  I  use  the 
instrumentality,  not  presuming,  not  even  hoping, 


FOR    NEGLECTING    GOD's    ACCEPTED   TIME.       185 

to  change  the  Divine  purpose  in  any  case.  But 
solely  because,  where  God  elects  to  salvation, 
He  chooses  to  do  it  by  the  use  of  means.  Hence, 
the  hope,  that  where  He  has  chosen  to  aiibrd  the 
means,  there  are  some  at  least  to  whom  He  has 
purposed  to  make  them  effectual.  This  thought 
it  is,  that  encourages.  This,  that  fills  with  zeal 
and  delight,  while  serving  as  an  instrument 
in  the  hand  of  God,  for  effecting  such  re- 
sults. Thus,  you  perceive,  so  far  from  this 
purpose  hindering  effort,  it  forms  the  grand  in- 
ducement for  putting  forth  that  effort.  And  the 
same  considerations  may  properly  encourage  the 
impenitent  reader  also.  With  such  a  heart,  such 
an  alluring  world,  such  a  wily  adversary  as  the 
devil — depending  on  yourself,  it  were  impossi- 
ble to  think  of  safety,  in  the  use  of  all  the  means, 
within  the  range  of  human  knowledge,  or  human 
power.  But,  in  view^  of  this  subject,  you  can 
feel  and  say,  Perhaps  God  has  set  His  love  upon 
me.  If  so,  then  this  deceitful  heart,  this  alhir- 
ing  world,  and  my  arch  enemy  the  devil,  shall 
have  no  power,  to  keep  me  separate  from  that 
love.  For,  if  God  be  for  me,  who  can  be  against 
me?  Rom.  viii.  31.  Perhaps,  also, ////s  is  the 
occasion,  and  tlicse  tbe  instrumentalities,  which 
He  has  designed  to  bless,  to  breaking  the  reign 
of  Satan  and  of  sin,  and  bringing  me  into  the 
liberty  of  the  sons  of  God.  0  !  I  will  12020  arise 
and  go  to  my  Father,  and  will  say  unto  Him, 
Father,  I  have  sinned  against  heaven,  and  be- 

16* 


186  ELECTION    AN    INSUFFICIENT    EXCUSE 

fore  thee,  and  am  no  more  worthy  to  be  called 
thy  son  :  make  me  as  one  of  thy  hh"ed  servants. 
Luke  XV.  18,  19. 

With  something  of  this  feeling,  1  intreat  you, 
"  noiv"  listen  to  those  who  are  urging  you  to  at- 
tend upon  the  means  of  grace — because  "  7ioiv,'' 
and  noiv  onli/,  is  God's  "  accepted  time."  And, 
while  yielding  to  their  persuasion,  confidently, 
yet  humbly  hope  for  your  own  salvation, 
as  the  sure  and  glorious  result.  But,  0  !  never 
again  so  vainly  and  so  inconsistently  urge 
the  powerlessness  of  those  means,  to  change  the 
purpose  of  God.  Surely,  you  neither  think  nor 
speak  of  changing  the  Divine  mind,  when  using 
remedies  for  sickness.  Why  ?  Because  you 
well  understand,  that  although  God  has  His  pur- 
pose concerning  you,  unalterably  formed,  yet  He 
tvorJcs  ly  means  employed  hj  us,  and  gives  no  hope 
of  a  favourable  result,  without  them.  Hence, 
though  as  to  what  His  purpose  concerning  you 
may  be,  you  are  entirely  ignorant,  yet,  desirous  of 
the  end,  you  earnestly  use  the  means. 

Upon  precisely  the  same  principle  do  I  entreat 
you,  earnestly  to  employ  the  means,  that  He  has 
appointed  and  acknowledged,  as  means  of  grace, 
designed  for  man's  salvation.  Thus  employ  them, 
never  with  the  thought  of  disturbing  the  unalter- 
able plan  of  God — but  because,  "  as  many  as  are 
ordained  to  eternal  life,"  must,  through  these  means, 
humbly,  zealously,  prayerfully,  and  belie vingly 
employed,  look  to  '•  Jesus,  the  Author  and  Fin- 


FOR    NEGLECTLNG   GOD's   ACCEPTED   TIME.       187 

isher  of  ftiith,"  in  order  to  their  salvation.  And, 
1  beseech  you  remember,  that  touching  your  own 
personal  salvation,  the  mystery,  which  now  you 
plead  as  in  3'our  way,  will  soon,  very  soon,  be 
all  removed, 

"  The  day  of  Jesus  Christ,"  shall  certainly  and 
unniistakeably  reveal  it.  But,  remember  too, 
that  if  then  you  find  yourself  in  a  radical  mistake, 
it  will  be  too  late  to  rectify  it — for  then,  God's 
"  accepted  time,"  as  a  "  day  of  salvation,"  will 
have  passed  away  forever.  Then,  and  thence- 
forward, you  will  not  think  of  Divine  decrees,  as 
forbidding  you  to  pray.  But  then,  and  thence- 
forward, though  you  call  in  prayer,  He  ^vill  not 
answer — though,  in  agony  and  imploringly,  you 
stretch  out  your  hands  towards  Ilim,  He  will  not 
regard  it.  Prov.  i.  24—33.  With  the  fearful 
scenes,  and  the  final  and  unalterable  decisions,  of 
that  judgment  day  distinctly  before  you,  0  ! 
vainly  excuse  yourself  no  longer.  But,  now  in 
the  "  accepted  time"  and  day  of  salvation.  Give 
all  diligence,  to  make  your  calling  and  your  elec- 
tion sure.     2  Pet.  i.  10. 

See  !  though  God  has  an  election  known  to 
Himself,  how  He  calls  upon  you  to  assure  yourself 
of  an  interest  in  it.  Do  so — by  a  most  diligent 
endeavour,  to  work  out  your  own  salvation,  with 
fear  and  trembling.  Phil.  ii.  12.  Do  so — by 
earnest  attention  to  Divine  truth,  both  read  and 
preached,  that  you  may  the  better  understand 
what   salvation   is — what   is    implied    in    being 


188  ELECTION   AN   INSUFFICIENT   EXCUSE 

saved— and  how  salvation  can  be  obtained.  Do 
so — by  fervent,  persevering  prayer.  Seek  the 
Lord  while  He  may  be  found,  and  call  upon  Him 
while  He  is  near — Isa.  Iv.  6,  7 — remembering, 
that  He  is  ever  near  and  may  be  found,  so  long 
as  it  is  His  "  accepted  time,"  and  that  "  now," 
now  only^  is  His  accepted  time. 

If  nolo  you  feel  the  first  moving  of  desire  to- 
ward God  and  heaven — the  least  alarm  or  un- 
easiness on  account  of  sin — look  upon  that  as 
gracious  encouragement ;  but  do  not  delay.  Had 
God  elected  none  to  salvation,  j^ou  would  have 
had  no  encouragement,  nor  have  felt  the  least 
disposition,  to  seek  for  mercy.  Yours,  then, 
would  have  been  a  hopeless  condition — and,  utter 
hopelessness  most  effectually  closes  both  heart 
and  lips,  against  any  approach  to  the  throne  of 
grace.  But,  God  has  elected  from  our  race,  unto 
salvation,  a  great  multitude  that  no  man  can 
number.  Rev.  vii.  9.  And,  if  you  sincerely  de- 
sire His  merc}^,  and  especially,  if  you  are  noio 
penitently  and  earnestly  seeJcing  it,  therein  you 
have  a  most  cheering  and  reliable  intimation,  of 
God's  purpose  to  save  you.  As  before  remarked, 
it  is  only  when  you  are  indifferent,  and  are  seek- 
ing excuses  for  delay,  that  you  have  fearful  reason 
for  doubting,  whether  you  are  of  the  number  of 
God's  elect,  and  are  yet  and  forever  to  be  saved. 
0  !  while  it  is  an  "  accepted  time,"  repent  and 
turn  to  the  Lord — and,  in  His  name  I  assure 
you.  He  will  make  it  to  you  a  "  day  of  salvation." 


FOR   NEGLECTINQ   GOD's   ACCEPTED   TIME.       189 

lie  will  abundantly  pardon,  renew,  and  sanctify, 
for  that  is  IJis  revealed  decree  Avhich  belongs  to 
us.     Deut.  xxix.  29. 

Thoughts  like  these,  what  interest  should  they 
awaken  ! — to  what  energetic  action  should  they 
prompt ! 

"  Am  I  called  ?  and  can  it  be? 
Has  my  Saviour  chosen  me  ? 
Guilty,  wretched  as  I  am, 
Has  He  named  my  worthless  name  ? 
Vilest  of  the  vile  am  I, 
Dare  I  raise  my  hopes  so  high  ? 

"  Am  I  called  ?  /  dare  not  stay, 
May  not,  must  not  disobey  ; 
Here,  I  lay  me  at  thy  feet, 
Clinging  to  the  mercy-seat ; 
Thine  I  am  and  thine  alone, 
Lord,  with  me  thy  will  be  done." 


THE  END. 


DATE  DUE 

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